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Teks -- Isaiah 3:1-26 (NET)

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Konteks
A Coming Leadership Crisis
3:1 Look, the sovereign Lord who commands armies is about to remove from Jerusalem and Judah every source of security, including all the food and water, 3:2 the mighty men and warriors, judges and prophets, omen readers and leaders, 3:3 captains of groups of fifty, the respected citizens, advisers and those skilled in magical arts, and those who know incantations. 3:4 The Lord says, “I will make youths their officials; malicious young men will rule over them. 3:5 The people will treat each other harshly; men will oppose each other; neighbors will fight. Youths will proudly defy the elderly and riffraff will challenge those who were once respected. 3:6 Indeed, a man will grab his brother right in his father’s house and say, ‘You own a coat– you be our leader! This heap of ruins will be under your control.’ 3:7 At that time the brother will shout, ‘I am no doctor, I have no food or coat in my house; don’t make me a leader of the people!’” 3:8 Jerusalem certainly stumbles, Judah falls, for their words and their actions offend the Lord; they rebel against his royal authority. 3:9 The look on their faces testifies to their guilt; like the people of Sodom they openly boast of their sin. Too bad for them! For they bring disaster on themselves. 3:10 Tell the innocent it will go well with them, for they will be rewarded for what they have done. 3:11 Too bad for the wicked sinners! For they will get exactly what they deserve. 3:12 Oppressors treat my people cruelly; creditors rule over them. My people’s leaders mislead them; they give you confusing directions. 3:13 The Lord takes his position to judge; he stands up to pass sentence on his people. 3:14 The Lord comes to pronounce judgment on the leaders of his people and their officials. He says, “It is you who have ruined the vineyard! You have stashed in your houses what you have stolen from the poor. 3:15 Why do you crush my people and grind the faces of the poor?” The sovereign Lord who commands armies has spoken.
Washing Away Impurity
3:16 The Lord says, “The women of Zion are proud. They walk with their heads high and flirt with their eyes. They skip along and the jewelry on their ankles jingles. 3:17 So the sovereign master will afflict the foreheads of Zion’s women with skin diseases, the Lord will make the front of their heads bald.” 3:18 At that time the sovereign master will remove their beautiful ankle jewelry, neck ornaments, crescent shaped ornaments, 3:19 earrings, bracelets, veils, 3:20 headdresses, ankle ornaments, sashes, sachets, amulets, 3:21 rings, nose rings, 3:22 festive dresses, robes, shawls, purses, 3:23 garments, vests, head coverings, and gowns. 3:24 A putrid stench will replace the smell of spices, a rope will replace a belt, baldness will replace braided locks of hair, a sackcloth garment will replace a fine robe, and a prisoner’s brand will replace beauty. 3:25 Your men will fall by the sword, your strong men will die in battle. 3:26 Her gates will mourn and lament; deprived of her people, she will sit on the ground.
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Nama Orang, Nama Tempat, Topik/Tema Kamus

Nama Orang dan Nama Tempat:
 · Jerusalem the capital city of Israel,a town; the capital of Israel near the southern border of Benjamin
 · Judah the son of Jacob and Leah; founder of the tribe of Judah,a tribe, the land/country,a son of Joseph; the father of Simeon; an ancestor of Jesus,son of Jacob/Israel and Leah; founder of the tribe of Judah,the tribe of Judah,citizens of the southern kingdom of Judah,citizens of the Persian Province of Judah; the Jews who had returned from Babylonian exile,"house of Judah", a phrase which highlights the political leadership of the tribe of Judah,"king of Judah", a phrase which relates to the southern kingdom of Judah,"kings of Judah", a phrase relating to the southern kingdom of Judah,"princes of Judah", a phrase relating to the kingdom of Judah,the territory allocated to the tribe of Judah, and also the extended territory of the southern kingdom of Judah,the Province of Judah under Persian rule,"hill country of Judah", the relatively cool and green central highlands of the territory of Judah,"the cities of Judah",the language of the Jews; Hebrew,head of a family of Levites who returned from Exile,a Levite who put away his heathen wife,a man who was second in command of Jerusalem; son of Hassenuah of Benjamin,a Levite in charge of the songs of thanksgiving in Nehemiah's time,a leader who helped dedicate Nehemiah's wall,a Levite musician who helped Zechariah of Asaph dedicate Nehemiah's wall
 · Sodom an ancient town somewhere in the region of the Dead Sea that God destroyed with burning sulphur,a town 25 km south of Gomorrah and Masada
 · Zion one of the hills on which Jerusalem was built; the temple area; the city of Jerusalem; God's people,a town and citidel; an ancient part of Jerusalem


Topik/Tema Kamus: Isaiah | Israel | Pride | AMULET | Dress | Women | ORNAMENT | Famine | WOMAN | Jerusalem | TRADE | ORNAMENTS, PERSONAL | SHOE; SHOE-LATCHET | Hair | Stomacher | Wimple | Anarchy | Poor | Jewels | Sin | selebihnya
Daftar Isi

Catatan Kata/Frasa
Wesley , JFB , Clarke , Calvin , Defender , TSK

Catatan Kata/Frasa
Poole , Haydock , Gill

Catatan Ayat / Catatan Kaki
NET Notes , Geneva Bible

Catatan Rentang Ayat
MHCC , Matthew Henry , Keil-Delitzsch , Constable , Guzik

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Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Isa 3:2 - The judge The civil magistrates.

The civil magistrates.

Wesley: Isa 3:2 - The ancient Whose wisdom was increased by long experience.

Whose wisdom was increased by long experience.

Wesley: Isa 3:5 - Oppressed By thy command or permission of such childish rulers.

By thy command or permission of such childish rulers.

Wesley: Isa 3:6 - Thou hast We are utterly undone, and have neither food nor raiment; but thou hast something left to support the dignity which we offer to thee.

We are utterly undone, and have neither food nor raiment; but thou hast something left to support the dignity which we offer to thee.

Wesley: Isa 3:6 - Under thine hand To heal it.

To heal it.

Wesley: Isa 3:7 - An healer A repairer of the ruins of the state.

A repairer of the ruins of the state.

Wesley: Isa 3:9 - The shew Their pride, and wantonness, and impiety m manifestly shews itself in their very looks.

Their pride, and wantonness, and impiety m manifestly shews itself in their very looks.

Wesley: Isa 3:9 - They declare They act it publickly, casting off all fear of God and reverence to men.

They act it publickly, casting off all fear of God and reverence to men.

Wesley: Isa 3:9 - Rewarded Procured a fit recompense for their wickedness, even utter ruin.

Procured a fit recompense for their wickedness, even utter ruin.

Wesley: Isa 3:10 - Say ye O ye priests and Levites, that God will be their safeguard and portion.

O ye priests and Levites, that God will be their safeguard and portion.

Wesley: Isa 3:12 - Women Weak and effeminate rulers.

Weak and effeminate rulers.

Wesley: Isa 3:12 - They Thy rulers civil and ecclesiastical.

Thy rulers civil and ecclesiastical.

Wesley: Isa 3:13 - Standeth He will shortly and certainly stand up as a judge, to enquire into the cause, and to give sentence.

He will shortly and certainly stand up as a judge, to enquire into the cause, and to give sentence.

Wesley: Isa 3:13 - To judge To defend and deliver them.

To defend and deliver them.

Wesley: Isa 3:14 - Ancients The princes or rulers; such were commonly chosen out of those who were in ripe years.

The princes or rulers; such were commonly chosen out of those who were in ripe years.

Wesley: Isa 3:14 - Eaten Destroyed instead of preserving the church and commonwealth of Israel.

Destroyed instead of preserving the church and commonwealth of Israel.

Wesley: Isa 3:14 - Spoil The goods which you have violently taken away from the poor.

The goods which you have violently taken away from the poor.

Wesley: Isa 3:16 - The daughters The women; (hitherto he reproved the men).

The women; (hitherto he reproved the men).

Wesley: Isa 3:16 - A tinkling By some ornaments which they wore upon their shoes.

By some ornaments which they wore upon their shoes.

Wesley: Isa 3:17 - Secret paths By giving her into the power of those enemies that shall strip her of all her raiment.

By giving her into the power of those enemies that shall strip her of all her raiment.

Wesley: Isa 3:18 - Cauls It is agreed by all, that this and several words that follow, were ornaments used in those times. And it is of no concern, exactly to understand the n...

It is agreed by all, that this and several words that follow, were ornaments used in those times. And it is of no concern, exactly to understand the nature and differences of them.

Wesley: Isa 3:18 - The moon There were in ancient times, and at this day there are some ornaments worn, which carry a manifest resemblance to the moon or half moon.

There were in ancient times, and at this day there are some ornaments worn, which carry a manifest resemblance to the moon or half moon.

Wesley: Isa 3:20 - Tablets He seems to mean boxes of perfumes.

He seems to mean boxes of perfumes.

Wesley: Isa 3:21 - Nose jewels - Which were fastened to the head, and hung down upon the forehead to the beginning of the nose.

jewels - Which were fastened to the head, and hung down upon the forehead to the beginning of the nose.

Wesley: Isa 3:22 - Pins Of silver or gold, either used to curl the hair, or fastened and worn in the hair.

Of silver or gold, either used to curl the hair, or fastened and worn in the hair.

Wesley: Isa 3:23 - Glasses The looking - glasses, as we call them, tho' in truth they were not made of glass, but of bright and burnished brass.

The looking - glasses, as we call them, tho' in truth they were not made of glass, but of bright and burnished brass.

Wesley: Isa 3:24 - Girdle Which were fine and costly, and useful to gird their garments about them.

Which were fine and costly, and useful to gird their garments about them.

Wesley: Isa 3:24 - A rent Torn and tattered garments.

Torn and tattered garments.

Wesley: Isa 3:24 - Burning By the heat of the sun, to which they are now commonly exposed, from which they used formerly to guard themselves with the utmost care.

By the heat of the sun, to which they are now commonly exposed, from which they used formerly to guard themselves with the utmost care.

Wesley: Isa 3:26 - Gates The gates of Zion or Jerusalem, which, by a figure, are said to lament, to imply the great desolation of the place; that there would be no people to g...

The gates of Zion or Jerusalem, which, by a figure, are said to lament, to imply the great desolation of the place; that there would be no people to go out and come in by the gates, as they used to do.

Wesley: Isa 3:26 - Shall sit Like a mournful woman bewailing the loss of her husband and children.

Like a mournful woman bewailing the loss of her husband and children.

JFB: Isa 3:1 - -- (Isa. 3:1-26)

(Isa. 3:1-26)

JFB: Isa 3:1 - For Continuation of Isa 2:22.

Continuation of Isa 2:22.

JFB: Isa 3:1 - Lord of hosts Therefore able to do as He says.

Therefore able to do as He says.

JFB: Isa 3:1 - doth Present for future, so certain is the accomplishment.

Present for future, so certain is the accomplishment.

JFB: Isa 3:1 - stay . . . staff The same Hebrew word, the one masculine, the other feminine, an Arabic idiom for all kinds of support. What a change from the previous luxuries (Isa 2...

The same Hebrew word, the one masculine, the other feminine, an Arabic idiom for all kinds of support. What a change from the previous luxuries (Isa 2:7)! Fulfilled in the siege by Nebuchadnezzar and afterwards by Titus (Jer 37:21; Jer 38:9).

JFB: Isa 3:2 - -- Fulfilled (2Ki 24:14).

Fulfilled (2Ki 24:14).

JFB: Isa 3:2 - prudent The Hebrew often means a "soothsayer" (Deu 18:10-14); thus it will mean, the diviners, on whom they rely, shall in that day fail. It is found in a goo...

The Hebrew often means a "soothsayer" (Deu 18:10-14); thus it will mean, the diviners, on whom they rely, shall in that day fail. It is found in a good sense (Pro 16:10), from which passage the Jews interpret it a king; "without" whom Israel long has been (Hos 3:4).

JFB: Isa 3:2 - ancient Old and experienced (1Ki 12:6-8).

Old and experienced (1Ki 12:6-8).

JFB: Isa 3:3 - captain of fifty Not only captains of thousands, and centurions of a hundred, but even semi-centurions of fifty, shall fail.

Not only captains of thousands, and centurions of a hundred, but even semi-centurions of fifty, shall fail.

JFB: Isa 3:3 - honourable Literally, "of dignified aspect."

Literally, "of dignified aspect."

JFB: Isa 3:3 - cunning Skilful. The mechanic's business will come to a standstill in the siege and subsequent desolation of the state; artisans are no mean "stay" among a na...

Skilful. The mechanic's business will come to a standstill in the siege and subsequent desolation of the state; artisans are no mean "stay" among a nation's safeguards.

JFB: Isa 3:3 - eloquent orator Rather, as Vulgate, "skilled in whispering," that is, incantation (Psa 58:5). See Isa 8:19, below; and on "prudent," see on Isa 3:2.

Rather, as Vulgate, "skilled in whispering," that is, incantation (Psa 58:5). See Isa 8:19, below; and on "prudent," see on Isa 3:2.

JFB: Isa 3:4 - children In ability for governing; antithesis to the "ancient" (see Isa 3:12; Ecc 10:16).

In ability for governing; antithesis to the "ancient" (see Isa 3:12; Ecc 10:16).

JFB: Isa 3:4 - babes In warlike might; antithesis to "the mighty" and "man of war."

In warlike might; antithesis to "the mighty" and "man of war."

JFB: Isa 3:5 - -- The anarchy resulting under such imbecile rulers (Isa 3:4); unjust exactions mutually; the forms of respect violated (Lev 19:32).

The anarchy resulting under such imbecile rulers (Isa 3:4); unjust exactions mutually; the forms of respect violated (Lev 19:32).

JFB: Isa 3:5 - base Low-born. Compare the marks of "the last days" (2Ti 3:2).

Low-born. Compare the marks of "the last days" (2Ti 3:2).

JFB: Isa 3:6 - -- Such will be the want of men of wealth and ability, that they will "take hold of" (Isa 4:1) the first man whom they meet, having any property, to make...

Such will be the want of men of wealth and ability, that they will "take hold of" (Isa 4:1) the first man whom they meet, having any property, to make him "ruler."

JFB: Isa 3:6 - brother One having no better hereditary claim to be ruler than the "man" supplicating him.

One having no better hereditary claim to be ruler than the "man" supplicating him.

JFB: Isa 3:6 - Thou hast clothing Which none of us has. Changes of raiment are wealth in the East (2Ki 5:5).

Which none of us has. Changes of raiment are wealth in the East (2Ki 5:5).

JFB: Isa 3:6 - ruin Let our ruined affairs be committed to thee to retrieve.

Let our ruined affairs be committed to thee to retrieve.

JFB: Isa 3:7 - swear Literally, "lift up," namely, his hand; the gesture used in solemn attestation. Or, his voice, that is, answer; so Vulgate.

Literally, "lift up," namely, his hand; the gesture used in solemn attestation. Or, his voice, that is, answer; so Vulgate.

JFB: Isa 3:7 - healer Of the body politic, incurably diseased (Isa 1:6).

Of the body politic, incurably diseased (Isa 1:6).

JFB: Isa 3:7 - neither . . . clothing So as to relieve the people and maintain a ruler's dignity. A nation's state must be bad indeed, when none among men, naturally ambitious, is willing ...

So as to relieve the people and maintain a ruler's dignity. A nation's state must be bad indeed, when none among men, naturally ambitious, is willing to accept office.

JFB: Isa 3:8 - -- Reason given by the prophet, why all shrink from the government.

Reason given by the prophet, why all shrink from the government.

JFB: Isa 3:8 - eyes of his glory To provoke His "glorious" Majesty before His "eyes" (compare Isa 49:5; Hab 1:13). The Syriac and LOWTH, by a slight change of the Hebrew, translate, "...

To provoke His "glorious" Majesty before His "eyes" (compare Isa 49:5; Hab 1:13). The Syriac and LOWTH, by a slight change of the Hebrew, translate, "the cloud of His glory," the Shekinah.

JFB: Isa 3:9 - show The Hebrew means, "that which may be known by their countenances" [GESENIUS and WEISS]. But MAURER translates, "Their respect for person"; so Syriac a...

The Hebrew means, "that which may be known by their countenances" [GESENIUS and WEISS]. But MAURER translates, "Their respect for person"; so Syriac and Chaldee. But the parallel word "declare" favors the other view. KIMCHI, from the Arabic, translates "their hardness" (Job 19:3, Margin), or impudence of countenance (Jer 3:3). They have lost not only the substance of virtue, but its color.

JFB: Isa 3:9 - witness Literally, "corresponds" to them; their look answers to their inner character (Hos 5:5).

Literally, "corresponds" to them; their look answers to their inner character (Hos 5:5).

JFB: Isa 3:9 - declare (Jud 1:13). "Foaming out their own shame"; so far from making it a secret, "glorying" in it (Phi 3:19).

(Jud 1:13). "Foaming out their own shame"; so far from making it a secret, "glorying" in it (Phi 3:19).

JFB: Isa 3:9 - unto themselves Compare "in themselves" (Pro 1:31; Pro 8:36; Jer 2:19; Rom 1:27).

Compare "in themselves" (Pro 1:31; Pro 8:36; Jer 2:19; Rom 1:27).

JFB: Isa 3:10 - -- The faithlessness of many is no proof that all are faithless. Though nothing but croaking of frogs is heard on the surface of the pool, we are not to ...

The faithlessness of many is no proof that all are faithless. Though nothing but croaking of frogs is heard on the surface of the pool, we are not to infer there are no fish beneath [BENGEL]. (See Isa 1:19-20).

JFB: Isa 3:10 - fruit of doings (Pro 1:31) in a good sense (Gal 6:8; Rev 22:14). Not salvation by works, but by fruit-bearing faith (Isa 45:24; Jer 23:6). GESENIUS and WEISS transla...

(Pro 1:31) in a good sense (Gal 6:8; Rev 22:14). Not salvation by works, but by fruit-bearing faith (Isa 45:24; Jer 23:6). GESENIUS and WEISS translate, Declare as to the righteous that, &c. MAURER, "Say that the righteous is blessed."

JFB: Isa 3:11 - ill Antithesis to "well" (Isa 3:10); emphatic ellipsis of the words italicized. "Ill!"

Antithesis to "well" (Isa 3:10); emphatic ellipsis of the words italicized. "Ill!"

JFB: Isa 3:11 - hands His conduct; "hands" being the instrument of acts (Ecc 8:12-13).

His conduct; "hands" being the instrument of acts (Ecc 8:12-13).

JFB: Isa 3:12 - -- (See Isa 3:4).

(See Isa 3:4).

JFB: Isa 3:12 - oppressors Literally, "exactors," that is, exacting princes (Isa 60:17). They who ought to be protectors are exactors; as unqualified for rule as "children," as ...

Literally, "exactors," that is, exacting princes (Isa 60:17). They who ought to be protectors are exactors; as unqualified for rule as "children," as effeminate as "women." Perhaps it is also implied that they were under the influence of their harem, the women of their court.

JFB: Isa 3:12 - lead Hebrew, "call thee blessed"; namely, the false prophets, who flatter the people with promises of safety in sin; as the political "rulers" are meant in...

Hebrew, "call thee blessed"; namely, the false prophets, who flatter the people with promises of safety in sin; as the political "rulers" are meant in the first clause.

JFB: Isa 3:12 - way of thy paths (Jer 6:16). The right way set forth in the law. "Destroy"--Hebrew, "Swallow up," that is, cause so utterly to disappear that not a vestige of it is l...

(Jer 6:16). The right way set forth in the law. "Destroy"--Hebrew, "Swallow up," that is, cause so utterly to disappear that not a vestige of it is left.

JFB: Isa 3:13 - standeth up No longer sitting in silence.

No longer sitting in silence.

JFB: Isa 3:13 - plead Indignant against a wicked people (Isa 66:16; Eze 20:35).  

Indignant against a wicked people (Isa 66:16; Eze 20:35).  

JFB: Isa 3:14 - ancients Hence they are spoken of as "taken away" (Isa 3:1-2).

Hence they are spoken of as "taken away" (Isa 3:1-2).

JFB: Isa 3:14 - vineyard The Jewish theocracy (Isa 5:1-7; Psa 80:9-13).

The Jewish theocracy (Isa 5:1-7; Psa 80:9-13).

JFB: Isa 3:14 - eaten up "burnt"; namely, by "oppressive exactions" (Isa 3:12). Type of the crowning guilt of the husbandmen in the days of Jesus Christ (Mat 21:34-41).

"burnt"; namely, by "oppressive exactions" (Isa 3:12). Type of the crowning guilt of the husbandmen in the days of Jesus Christ (Mat 21:34-41).

JFB: Isa 3:14 - spoil . . . houses (Mat 23:14).

JFB: Isa 3:15 - -- What right have ye to beat, &c. (Psa 94:5; Mic 3:2-3).

What right have ye to beat, &c. (Psa 94:5; Mic 3:2-3).

JFB: Isa 3:15 - grind By exactions, so as to leave them nothing.

By exactions, so as to leave them nothing.

JFB: Isa 3:15 - faces Persons; with the additional idea of it being openly and palpably done. "Presence," equivalent to "face" (Hebrew).

Persons; with the additional idea of it being openly and palpably done. "Presence," equivalent to "face" (Hebrew).

JFB: Isa 3:16 - Because the daughters of Zion are haughty, &c. Luxury had become great in Uzziah's prosperous reign (2Ch 26:5).

Luxury had become great in Uzziah's prosperous reign (2Ch 26:5).

JFB: Isa 3:16 - stretched forth Proudly elevated (Psa 75:5).

Proudly elevated (Psa 75:5).

JFB: Isa 3:16 - wanton Rather, "making the eyes to glance about," namely, wantonly (Pro 6:13) [MAURER]. But LOWTH, "falsely setting off the eyes with paint." Women's eyelids...

Rather, "making the eyes to glance about," namely, wantonly (Pro 6:13) [MAURER]. But LOWTH, "falsely setting off the eyes with paint." Women's eyelids in the East are often colored with stibium, or powder of lead (see on Job 42:14; Jer 4:30, Margin).

JFB: Isa 3:16 - mincing Tripping with short steps.

Tripping with short steps.

JFB: Isa 3:16 - tinkling With their ankle-rings on both feet, joined by small chains, which sound as they walk, and compel them to take short steps; sometimes little bells wer...

With their ankle-rings on both feet, joined by small chains, which sound as they walk, and compel them to take short steps; sometimes little bells were attached (Isa 3:18, Isa 3:20).

JFB: Isa 3:17 - smite with a scab Literally, "make bald," namely, by disease.

Literally, "make bald," namely, by disease.

JFB: Isa 3:17 - discover Cause them to suffer the greatest indignity that can befall female captives, namely to be stripped naked, and have their persons exposed (Isa 47:3; co...

Cause them to suffer the greatest indignity that can befall female captives, namely to be stripped naked, and have their persons exposed (Isa 47:3; compare with Isa 20:4).

JFB: Isa 3:18 - bravery The finery.

The finery.

JFB: Isa 3:18 - tinkling (See Isa 3:16).

(See Isa 3:16).

JFB: Isa 3:18 - cauls Network for the head. Or else, from an Arabic root, "little suns," answering to the "tires" or neck-ornaments, "like the moon" (Jdg 8:21). The chumara...

Network for the head. Or else, from an Arabic root, "little suns," answering to the "tires" or neck-ornaments, "like the moon" (Jdg 8:21). The chumarah or crescent is also worn in front of the headdress in West Asia.

JFB: Isa 3:19 - chains Rather, pendants, hanging about the neck, and dropping on the breast.

Rather, pendants, hanging about the neck, and dropping on the breast.

JFB: Isa 3:19 - mufflers Veils covering the face, with apertures for the eyes, close above and loosely flowing below. The word radically means "tremulous," referring to the ch...

Veils covering the face, with apertures for the eyes, close above and loosely flowing below. The word radically means "tremulous," referring to the changing effect of the spangles on the veil.

JFB: Isa 3:20 - bonnets Turbans.

Turbans.

JFB: Isa 3:20 - ornaments of the legs The short stepping-chains from one foot to another, to give a measured gait; attached to the "tinkling ornaments" (Isa 3:16).

The short stepping-chains from one foot to another, to give a measured gait; attached to the "tinkling ornaments" (Isa 3:16).

JFB: Isa 3:20 - headbands Literally, "girdles."

Literally, "girdles."

JFB: Isa 3:20 - tablets Rather, "houses of the breath," that is, smelling boxes [Vulgate].

Rather, "houses of the breath," that is, smelling boxes [Vulgate].

JFB: Isa 3:20 - earrings Rather, amulets suspended from the neck or ears, with magic formulæ inscribed; the root means to "whisper" or "conjure."

Rather, amulets suspended from the neck or ears, with magic formulæ inscribed; the root means to "whisper" or "conjure."

JFB: Isa 3:21 - nose jewels The cartilage between the nostrils was bored to receive them; they usually hung from the left nostril.

The cartilage between the nostrils was bored to receive them; they usually hung from the left nostril.

JFB: Isa 3:22 - -- Here begin entire articles of apparel. Those before were single ornaments.

Here begin entire articles of apparel. Those before were single ornaments.

JFB: Isa 3:22 - changeable From a root, "to put off"; not worn commonly; put on and off on special occasions. So, dress-clothes (Zec 3:4).

From a root, "to put off"; not worn commonly; put on and off on special occasions. So, dress-clothes (Zec 3:4).

JFB: Isa 3:22 - mantles Fuller tunics with sleeves, worn over the common one, reaching down to the feet.

Fuller tunics with sleeves, worn over the common one, reaching down to the feet.

JFB: Isa 3:22 - wimples That is, mufflers, or hoods. In Rth 3:15, "veils"; perhaps here, a broad cloak, or shawl, thrown over the head and body.

That is, mufflers, or hoods. In Rth 3:15, "veils"; perhaps here, a broad cloak, or shawl, thrown over the head and body.

JFB: Isa 3:22 - crisping pins Rather, money bags (2Ki 5:23).

Rather, money bags (2Ki 5:23).

JFB: Isa 3:23 - glasses Mirrors of polished metal (Exo 38:8). But the Septuagint, a transparent, gauze-like, garment.

Mirrors of polished metal (Exo 38:8). But the Septuagint, a transparent, gauze-like, garment.

JFB: Isa 3:23 - hoods Miters, or diadems (Isa 62:3; Zec 3:5).

Miters, or diadems (Isa 62:3; Zec 3:5).

JFB: Isa 3:23 - veils Large enough to cover the head and person. Distinct from the smaller veils ("mufflers") above (Gen 24:65). Token of woman's subjection (1Co 11:10).

Large enough to cover the head and person. Distinct from the smaller veils ("mufflers") above (Gen 24:65). Token of woman's subjection (1Co 11:10).

JFB: Isa 3:24 - stink Arising from ulcers (Zec 14:12).

Arising from ulcers (Zec 14:12).

JFB: Isa 3:24 - girdle To gird up the loose Eastern garments, when the person walked.

To gird up the loose Eastern garments, when the person walked.

JFB: Isa 3:24 - rent The Septuagint, better, a "rope," an emblem of poverty; the poor have nothing else to gird up their clothes with.

The Septuagint, better, a "rope," an emblem of poverty; the poor have nothing else to gird up their clothes with.

JFB: Isa 3:24 - well-set hair (1Pe 3:3-4).

JFB: Isa 3:24 - baldness (Isa 3:17).

JFB: Isa 3:24 - stomacher A broad plaited girdle.

A broad plaited girdle.

JFB: Isa 3:24 - sackcloth (2Sa 3:31).

JFB: Isa 3:24 - burning A sunburnt countenance, owing to their hoods and veils being stripped off, while they had to work as captives under a scorching sun (Son 1:6).

A sunburnt countenance, owing to their hoods and veils being stripped off, while they had to work as captives under a scorching sun (Son 1:6).

JFB: Isa 3:25 - Thy men Of Jerusalem.

Of Jerusalem.

JFB: Isa 3:26 - gates The place of concourse personified is represented mourning for the loss of those multitudes which once frequented it.

The place of concourse personified is represented mourning for the loss of those multitudes which once frequented it.

JFB: Isa 3:26 - desolate . . . sit upon . . . ground The very figure under which Judea was represented on medals after the destruction by Titus: a female sitting under a palm tree in a posture of grief; ...

The very figure under which Judea was represented on medals after the destruction by Titus: a female sitting under a palm tree in a posture of grief; the motto, Judæa capta (Job 2:13; Lam 2:10, where, as here primarily, the destruction by Nebuchadnezzar is alluded to).

JFB: Isa 3:26 - that day The calamitous period described in previous chapter.

The calamitous period described in previous chapter.

JFB: Isa 3:26 - seven Indefinite number among the Jews. So many men would be slain, that there would be very many more women than men; for example, seven women, contrary to...

Indefinite number among the Jews. So many men would be slain, that there would be very many more women than men; for example, seven women, contrary to their natural bashfulness, would sue to (equivalent to "take hold of," Isa 3:6) one man to marry them.

JFB: Isa 3:26 - eat . . . own bread Foregoing the privileges, which the law (Exo 21:10) gives to wives, when a man has more than one.

Foregoing the privileges, which the law (Exo 21:10) gives to wives, when a man has more than one.

JFB: Isa 3:26 - reproach Of being unwedded and childless; especially felt among the Jews, who were looking for "the seed of the woman," Jesus Christ, described in Isa 4:2; Isa...

Of being unwedded and childless; especially felt among the Jews, who were looking for "the seed of the woman," Jesus Christ, described in Isa 4:2; Isa 54:1, Isa 54:4; Luk 1:25.

Clarke: Isa 3:1 - -- The stay and the staff "Every stay and support"- Hebrew, "the support masculine, and the support feminine:"that is, every kind of support, whether g...

The stay and the staff "Every stay and support"- Hebrew, "the support masculine, and the support feminine:"that is, every kind of support, whether great or small, strong or weak. "Al Kanitz, wal-kanitzah; the wild beasts, male and female. Proverbially applied both to fishing and hunting: i.e., I seized the prey, great or little, good or bad. From hence, as Schultens observes, is explained Isa 3:1, literally, the male and female stay: i.e., the strong and weak, the great and small."- Chappelow, note on Hariri, Assembly 1. Compare Ecc 2:8

The Hebrew words משען ומשענה mashen umashenah come from the same root שען shaan , to lean against, to incline, to support; and here, being masculine and feminine, they may signify all things necessary for the support both of man and woman. My old MS. understands the staff and stay as meaning particular persons, and translates the verse thus: - Lo forsoth, the Lordschip Lord of Hoostis schal don awey fro Jerusalem and fro Juda the stalworth and the stronge

The two following verses, Isa 3:2, Isa 3:3, are very clearly explained by the sacred historian’ s account of the event, the captivity of Jehoiachin by Nebuchadnezzar king of Babylon: "And he carried away all Jerusalem, and all the princes, and all the mighty men of valor, even ten thousand captives, and all the craftsmen and smiths; none remained save the poorest sort of the people of the land,"2Ki 24:14. Which is supplied by our version.

Clarke: Isa 3:4 - I will give children to be their princes "I will make boys their princes"- This also was fully accomplished in the succession of weak and wicked princes, from the death of Josiah to the destruction of the city and temple, and the taking of Zedekiah, the last of them, by Nebuchadnezzar

Babes shall rule over them I will give children to be their princes "I will make boys their princes"- This also was fully accomplished in the succession of weak and wicked pri...

I will give children to be their princes "I will make boys their princes"- This also was fully accomplished in the succession of weak and wicked princes, from the death of Josiah to the destruction of the city and temple, and the taking of Zedekiah, the last of them, by Nebuchadnezzar

Babes shall rule over them - Dymennysche men schul lordschopen to hem . - Old MS. Bible.

Clarke: Isa 3:6 - Of the house of his father "Of his father’ s house"- For בית beith , the house, the ancient interpreters seem to have read מבית mibbeith , from the house; του οικειου του πατρος αυτου, Septuagint; domesticum patris sui, Vulgate; which gives no good sense. But the Septuagint MS. 1. D. 2: for οικειου has οικου . And, his brother, of his father’ s house, is little better than a tautology. The case seems to require that the man should apply to a person of some sort of rank and eminence; one that was the head of his father’ s house, (see Jos 12:14), whether of the house of him who applies to him, or of any other; ראש בית אביו rosh beith abaiu , the chief, or head of his father’ s house. I cannot help suspecting, therefore, that the word ראש rosh , head, chief, has been lost out of the text

Saying Of the house of his father "Of his father’ s house"- For בית beith , the house, the ancient interpreters seem to have read מבית mibbei...

Of the house of his father "Of his father’ s house"- For בית beith , the house, the ancient interpreters seem to have read מבית mibbeith , from the house; του οικειου του πατρος αυτου, Septuagint; domesticum patris sui, Vulgate; which gives no good sense. But the Septuagint MS. 1. D. 2: for οικειου has οικου . And, his brother, of his father’ s house, is little better than a tautology. The case seems to require that the man should apply to a person of some sort of rank and eminence; one that was the head of his father’ s house, (see Jos 12:14), whether of the house of him who applies to him, or of any other; ראש בית אביו rosh beith abaiu , the chief, or head of his father’ s house. I cannot help suspecting, therefore, that the word ראש rosh , head, chief, has been lost out of the text

Saying - Before שמלה simlah , garment, two MSS., one ancient, and the Babylonish Talmud have the word לאמר lemor , saying; and so the Steptuagint, Vulgate, Syriac, and Chaldee. I place it with Houbigant, after שמלה simlah

Thou hast clothing "Take by the garment"- That is, shall entreat him in an humble and supplicating manner. "Ten men shall take hold of the skirt of him that is a Jew, saying, Let us go with you; for we have heard that God is with you,"Zec 8:23. And so in Isa 4:1, the same gesture is used to express earnest and humble entreaty. The behavior of Saul towards Samuel was of the same kind, when he laid hold on the skirt of his raiment, 1Sa 15:27. The preceding and following verses show, that his whole deportment, in regard to the prophet, was full of submission and humility

And let this ruin be under thy hand "And let thy hand support"- Before תחת ידך tachath yadecha , a MS. adds תהיה tihyeh , "let it be;"another MS. adds in the same place, תקח בידך takach beyadecha , which latter seems to be a various reading of the two preceding words, making a very good sense: "Take into thy hand our ruinous state."Twenty-one MSS. of Kennicott’ s, thirteen of De Rossi’ s, one of my own, ancient, and three editions of the Babylonish Talmud have ידיך yadeycha , plural, "thy hands."

Clarke: Isa 3:7 - In that day shall he swear "Then shall he openly declare"- The Septuagint, Syriac, and Jerome, read וישא veyissa , adding the conjunction, which seems necessary in this place

I will not be a healer In that day shall he swear "Then shall he openly declare"- The Septuagint, Syriac, and Jerome, read וישא veyissa , adding the conjunction, whic...

In that day shall he swear "Then shall he openly declare"- The Septuagint, Syriac, and Jerome, read וישא veyissa , adding the conjunction, which seems necessary in this place

I will not be a healer - I am noy a leche. - Old MS. Bible. Leech was the ancient English word for a physician

For in my house is neither bread nor clothing "For in my house is neither bread nor raiment"- "It is customary through all the East,"says Sir J. Chardin, "to gather together an immense quantity of furniture and clothes; for their fashions never alter."Princes and great men are obliged to have a great stock of such things in readiness for presents upon all occasions. "The kings of Persia,"says the same author, "have great wardrobes, where there are always many hundreds of habits ready, designed for presents, and sorted,"Harmer, Observ., 2:11 and 88. A great quantity of provision for the table was equally necessary. The daily provision for Solomon’ s household, whose attendants were exceedingly numerous, was proportionately great, 1Ki 4:22, 1Ki 4:23. Even Nehemiah, in his strait circumstances, had a large supply daily for his table; at which he received a hundred and fifty of the Jews and rulers, besides those that came from among the neighboring heathen, Neh 5:17, Neh 5:18

This explains the meaning of the excuse made by him that is desired to undertake the government. He alleges that he has not wherewithal to support the dignity of the station, by such acts of liberality and hospitality as the law of custom required of persons of superior rank. See Harmer’ s Observations, 1:340, 2:88.

Clarke: Isa 3:8 - -- The eyes "The cloud"- This word appears to be of very doubtful form, from the printed editions, the MSS., and the ancient versions. The first yod ...

The eyes "The cloud"- This word appears to be of very doubtful form, from the printed editions, the MSS., and the ancient versions. The first yod in עיני eyney , which is necessary according to the common interpretation, is in many of them omitted; the two last letters are upon a rasure in two MSS. I think it should be ענן anan , "a cloud,"as the Syriac reads; and the allusion is to the cloud in in which the glory of the Lord appeared above the tabernacle; see Exo 16:9, Exo 16:10; Exo 40:34-38; Num 16:41, Num 16:42

Either of the readings gives a very good sense. The allusion may be to the cloud of the Divine presence in the wilderness: or the eyes of the Lord may be meant, as they are in every place beholding the evil and the good. And he cannot look upon iniquity but with abhorrence; therefore, the eyes of his glory might be well provoked by their crimes.

Clarke: Isa 3:9 - The show of their countenance The show of their countenance - Bishop Lowth has it the steadfastness of their countenance - they appear to be bent on iniquity, their eyes tell the...

The show of their countenance - Bishop Lowth has it the steadfastness of their countenance - they appear to be bent on iniquity, their eyes tell the wickedness of their hearts. The eye is the index of the mind. Envy, hatred, malice, malevolence, concupiscence, and murder, when in the heart, look most intelligently out at the eye. They tell the innocent to be on their guard; and serve the same purpose as the sonorous rings in the tail of the rattlesnake - they announce the presence of the destroyer

Clarke: Isa 3:9 - They declare their sin as Sodom They declare their sin as Sodom - Impure propensities are particularly legible in the eyes: whoever has beheld the face of a debauchee or a prostitu...

They declare their sin as Sodom - Impure propensities are particularly legible in the eyes: whoever has beheld the face of a debauchee or a prostitute knows this; of these it may be said, they wish to appear what they really are. They glory in their iniquity. This is the highest pitch of ungodliness

Clarke: Isa 3:9 - They have rewarded evil unto themselves They have rewarded evil unto themselves - Every man’ s sin is against his own soul. Evil awaiteth sinners - and he that offends his God injures...

They have rewarded evil unto themselves - Every man’ s sin is against his own soul. Evil awaiteth sinners - and he that offends his God injures himself.

Clarke: Isa 3:10 - Say ye to the righteous Say ye to the righteous - לצדיק letsaddik , the ל lamed is added here by one MS. and the Chaldee. The righteous is the person 1. &nbs...

Say ye to the righteous - לצדיק letsaddik , the ל lamed is added here by one MS. and the Chaldee. The righteous is the person

1.    Who fears God

2.    Departs from evil

3.    Walks according to the testimony of God

4.    And expects and prepares for a glorious immortality

"Pronounce ye."- The reading of this verse is very dubious. The Septuagint for אמרו imru read נאסר neasor , or both, אמרו נאסר imru neasor , and כי לא טוב לנו ki lo tob lanu . Δησωμεν τον δικαιον, ὁτι δυσχρηστος ἡμιν εστι. Perhaps, for אמרו imru , the true reading may be אשרו ashsheru , "bless you;"or אמרו אשרי imru ashrey , "say ye, blessed is."The Vulgate and an ancient MS. read in the singular number, יאכל yochel , comedat, "he shall eat.

"It shall be well with him:"- כי טוב ki tob , "that good."Say nothing to such but good. He is a good man, he does nothing but good, and has a good God to deal with, from whom he expects nothing but goodness. It shall be well with such in all circumstances of life

1.    In prosperity

2.    In adversity

3.    In sickness

4.    In health

5.    In death

6.    In judgment. And

7.    Through eternit

In every case, occurrence, and circumstance, he shall eat the fruit of his doings - he shall derive benefit from being a righteous man, and walking in a righteous way.

Clarke: Isa 3:11 - Wo unto the wicked Wo unto the wicked - לרשע lerasha , the man who is 1.    Evil in his heart 2.    Evil in his purposes 3. &n...

Wo unto the wicked - לרשע lerasha , the man who is

1.    Evil in his heart

2.    Evil in his purposes

3.    Evil in his life

As he is wicked, he does that which is wicked; and is influenced by the wicked one, of whom he is the servant and the son. It shall be ill with him, רע ra ; in a single word say to him - evil! Of him you can speak no good; and to him you can speak no good - all is evil, in him - before him - after him - round about him - above him - below him. Evil in time - evil through eternity

Clarke: Isa 3:11 - The reward of his hands The reward of his hands - What he has deserved he shall get. He shall be paid that for which he has labored, and his reward shall be in proportion t...

The reward of his hands - What he has deserved he shall get. He shall be paid that for which he has labored, and his reward shall be in proportion to his work. O, what a lot is that of the wicked! Cursed in time, and accursed through eternity!

Clarke: Isa 3:12 - -- Err "Pervert"- בלעו billeu , "swallow."Among many unsatisfactory methods of accounting for the unusual meaning of this word in this place, I ch...

Err "Pervert"- בלעו billeu , "swallow."Among many unsatisfactory methods of accounting for the unusual meaning of this word in this place, I choose Jarchi’ s explication, as making the best sense. "Read בללו billalu , ‘ confound.’ Syriac."- Dr. Judd. "Read בהלו beholu , ‘ disturb or trouble.’ "- Secker. So Septuagint. This verse might be read, "The collectors of grapes shall be their oppressors; and usurers (noshim , instead of nashim , women) shall rule over them."

Clarke: Isa 3:13 - -- The people "His people"- עמו ammo , Septuagint.

The people "His people"- עמו ammo , Septuagint.

Clarke: Isa 3:14 - -- The vineyard. "My vineyard"- כרמי - "dr carmi , Septuagint, Chaldee, Jerome.

The vineyard. "My vineyard"- כרמי - "dr carmi , Septuagint, Chaldee, Jerome.

Clarke: Isa 3:15 - And grind the faces And grind the faces - The expression and the image is strong, to denote grievous oppression but is exceeded by the prophet Micah, Mic 3:1-3 : - "Hea...

And grind the faces - The expression and the image is strong, to denote grievous oppression but is exceeded by the prophet Micah, Mic 3:1-3 : -

"Hear, I pray you, ye chiefs of Jacob

And ye princes of the house of Israel

Is it not yours to know what is right

Ye that hate good and love evil

Who tear their skins from off them

And their flesh from off their bones

Who devour the flesh of my people

And flay from off them their skin

And their bones they dash in pieces

And chop them asunder, as morsels for the pot

And as flesh thrown into the midst of the caldron.

In the last line but one, for כאשר keasher , read, by the transposition of a letter, כשאר kisher , with the Septuagint and Chaldee.

Clarke: Isa 3:16 - And wanton eyes "And falsely setting off their eyes with paint"- Hebrew, falsifying their eyes. I take this to be the true meaning and literal rendering of the word; from שקר shakar . The Masoretes have pointed it, as if it were from שקר sakar , a different word. This arose, as I imagine, from their supposing that the word was the same with סקר sakar , Chaldee, "intueri, innuere oculis;"or that it had an affinity with the noun סיקרא sikra , which the Chaldeans, or the rabbins at least, use for stibium, the mineral which was commonly used in colouring the eyes. See Jarchi’ s comment on the place. Though the colouring of the eyes with stibium be not particularly here expressed, yet I suppose it to be implied; and so the Chaldee paraphrase explains it; stibio linitis oculis, "with eyes dressed with stibium."This fashion seems to have prevailed very generally among the Eastern people in ancient times; and they retain the very same to this day

Pietro delta Valle, giving a description of his wife, an Assyrian lady born in Mesopotamia, and educated at Baghdad, whom he married in that country, (Viaggi, Tom. I., Lettera 17), says, "Her eyelashes, which are long, and, according to the custom of the East, dressed with stibium, (as we often read in the Holy Scriptures of the Hebrew women of old, Jer 4:30; Eze 23:40; and in Xenophon, of Astyages the grandfather of Cyrus, and of the Medes of that time, Cyropaed. lib. i.), give a dark, and at the same time a majestic, shade to the eyes.""Great eyes,"says Sandys, Travels, p. 67, speaking of the Turkish women, "they have in principal repute; and of those the blacker they be the more amiable; insomuch that they put between the eyelids and the eye a certain black powder with a fine long pencil, made of a mineral, brought from the kingdom of Fez, and called Alcohole; which by the not disagreeable staining of the lids doth better set forth the whiteness of the eye; and though it be troublesome for a time, yet it comforteth the sight, and repelleth ill humours." Vis ejus (stibii) astringe ac refrigerare, principalis autem circa oculos; namque ideo etiam plerique Platyophthalmon id appellavere, quoniam in calliblepharis mulierum dilatat oculos; et fluxiones inhibet oculorum exulcerationesque . "It is astringent in its virtue, and refrigerant, and to be chiefly employed about the eyes, and it is called Platyophthalmon, for being put into those ointments with which women beautify their eyes, it dilates them, removes defluxions, and heals any ulcerations that may be about the eyelids."- Pliny, Nat. Hist. 33:6

Ille supercilium madida fuligine tactu

Obliqua producit acu, pingitque tremente

Attollens oculos

Juv. Sat. 2:93

One his eyebrows, tinged with black soot

Lengthens with an oblique bodkin, and paints

Lifting up his winking eyes

"But none of those [Moorish] ladies,"says Dr. Shaw, Travels, p. 294, fol., "take themselves to be completely dressed, till they have tinged the hair and edges of their eyelids with alkahol, the powder of lead ore. This operation is performed by dipping first into the powder a small wooden bodkin of the thickness of a quill; and then drawing it afterwards through the eyelids, over the ball of the eye."Ezekiel, Eze 23:40, uses the same word in the form of a verb, כחלת עניך cachalt eynayik , "thou didst dress thine eyes with alcahol;"which the Septuagint render εστιβιζου τους, οφθαλμους σου, "thou didst dress thine eyes with stibium;"just as they do when the word פוך phuch is employed: compare 2Ki 9:30; Jer 4:30. They supposed, therefore, that פוך phuch and כחל cachal , or in the Arabic form, alcahol , meant the same thing; and probably the mineral used of old for this purpose was the same that is used now; which Dr. Shaw (ibid. note) says is "a rich lead ore, pounded into an impalpable powder."Alcoholados; the word משקרות meshakkeroth in this place is thus rendered in an old Spanish translation. - Sanctius. See also Russell’ s Nat. Hist. of Aleppo, p. 102

The following inventory, as one may call it, of the wardrobe of a Hebrew lady, must, from its antiquity, and the nature of the subject, have been very obscure even to the most ancient interpreters which we have of it; and from its obscurity must have been also peculiarly liable to the mistakes of transcribers. However, it is rather matter of curiosity than of importance; and is indeed, upon the whole, more intelligible and less corrupted than one might have reasonably expected. Clemens Alexandrinus, Paedag. lib. ii., c. 12, and Julius Pollux, lib. vii., c. 22, have each of them preserved from a comedy of Aristophanes, now lost, a similar catalogue of the several parts of the dress and ornaments of a Grecian lady; which, though much more capable of illustration from other writers, though of later date, and quoted and transmitted down to us by two different authors, yet seems to be much less intelligible, and considerably more corrupted, than this passage of Isaiah. Salmasius has endeavored, by comparing the two quotations, and by much critical conjecture and learned disquisition, to restore the true reading, and to explain the particulars; with what success, I leave to the determination of the learned reader, whose curiosity shall lead him to compare the passage of the comedian with this of the prophet, and to examine the critic’ s learned labors upon it. Exercit. Plinian, p. 1148; or see Clem. Ales. as cited above, edit. Potter, where the passage, as corrected by Salmasius, is given

Nich. Guel. Schroederus, professor of oriental languages in the University of Marpurg, has published a very learned and judicious treatise upon this passage of Isaiah. The title of it is, " Commentarius Philologico-Criti cus de Vestitu Mulierum Hebraearum ad Iesai 3 ver. 16-24. Lugd. Bat. 1745 ."As I think no one has handled this subject with so much judgment and ability as this author, I have for the most part followed him, in giving the explanation of the several terms denoting the different parts of dress, of which this passage consists; signifying the reasons of my dissent, where he does not give me full satisfaction

Bishop Lowth’ s translation of these verses is the following: -

18.    In that day will the Lord take from them the ornaments,
Of the feet-rings, and the net-works, and the crescents

19.    The pendants, and the bracelets, and the veils

20.    The tires, and the fetters, and the zones, And the perfume-boxes, and the amulets

21.    The rings, and the jewels of the nostrils

22.    The embroidered robes, and the tunics, And the cloaks, and the little purses

23.    The transparent garments, and the fine linen vests, And the turbans, and the mantles

24.    And there shall be instead of perfume, a putrid ulcer;
And instead of well-girt raiment, rags;
And instead of high-dressed hair, baldness;
And instead of a zone, a girdle of sackcloth;
And sun-burnt skin, instead of beauty

The daughters of Zion - walk And wanton eyes "And falsely setting off their eyes with paint"- Hebrew, falsifying their eyes. I take this to be the true meaning and literal rende...

And wanton eyes "And falsely setting off their eyes with paint"- Hebrew, falsifying their eyes. I take this to be the true meaning and literal rendering of the word; from שקר shakar . The Masoretes have pointed it, as if it were from שקר sakar , a different word. This arose, as I imagine, from their supposing that the word was the same with סקר sakar , Chaldee, "intueri, innuere oculis;"or that it had an affinity with the noun סיקרא sikra , which the Chaldeans, or the rabbins at least, use for stibium, the mineral which was commonly used in colouring the eyes. See Jarchi’ s comment on the place. Though the colouring of the eyes with stibium be not particularly here expressed, yet I suppose it to be implied; and so the Chaldee paraphrase explains it; stibio linitis oculis, "with eyes dressed with stibium."This fashion seems to have prevailed very generally among the Eastern people in ancient times; and they retain the very same to this day

Pietro delta Valle, giving a description of his wife, an Assyrian lady born in Mesopotamia, and educated at Baghdad, whom he married in that country, (Viaggi, Tom. I., Lettera 17), says, "Her eyelashes, which are long, and, according to the custom of the East, dressed with stibium, (as we often read in the Holy Scriptures of the Hebrew women of old, Jer 4:30; Eze 23:40; and in Xenophon, of Astyages the grandfather of Cyrus, and of the Medes of that time, Cyropaed. lib. i.), give a dark, and at the same time a majestic, shade to the eyes.""Great eyes,"says Sandys, Travels, p. 67, speaking of the Turkish women, "they have in principal repute; and of those the blacker they be the more amiable; insomuch that they put between the eyelids and the eye a certain black powder with a fine long pencil, made of a mineral, brought from the kingdom of Fez, and called Alcohole; which by the not disagreeable staining of the lids doth better set forth the whiteness of the eye; and though it be troublesome for a time, yet it comforteth the sight, and repelleth ill humours." Vis ejus (stibii) astringe ac refrigerare, principalis autem circa oculos; namque ideo etiam plerique Platyophthalmon id appellavere, quoniam in calliblepharis mulierum dilatat oculos; et fluxiones inhibet oculorum exulcerationesque . "It is astringent in its virtue, and refrigerant, and to be chiefly employed about the eyes, and it is called Platyophthalmon, for being put into those ointments with which women beautify their eyes, it dilates them, removes defluxions, and heals any ulcerations that may be about the eyelids."- Pliny, Nat. Hist. 33:6

Ille supercilium madida fuligine tactu

Obliqua producit acu, pingitque tremente

Attollens oculos

Juv. Sat. 2:93

One his eyebrows, tinged with black soot

Lengthens with an oblique bodkin, and paints

Lifting up his winking eyes

"But none of those [Moorish] ladies,"says Dr. Shaw, Travels, p. 294, fol., "take themselves to be completely dressed, till they have tinged the hair and edges of their eyelids with alkahol, the powder of lead ore. This operation is performed by dipping first into the powder a small wooden bodkin of the thickness of a quill; and then drawing it afterwards through the eyelids, over the ball of the eye."Ezekiel, Eze 23:40, uses the same word in the form of a verb, כחלת עניך cachalt eynayik , "thou didst dress thine eyes with alcahol;"which the Septuagint render εστιβιζου τους, οφθαλμους σου, "thou didst dress thine eyes with stibium;"just as they do when the word פוך phuch is employed: compare 2Ki 9:30; Jer 4:30. They supposed, therefore, that פוך phuch and כחל cachal , or in the Arabic form, alcahol , meant the same thing; and probably the mineral used of old for this purpose was the same that is used now; which Dr. Shaw (ibid. note) says is "a rich lead ore, pounded into an impalpable powder."Alcoholados; the word משקרות meshakkeroth in this place is thus rendered in an old Spanish translation. - Sanctius. See also Russell’ s Nat. Hist. of Aleppo, p. 102

The following inventory, as one may call it, of the wardrobe of a Hebrew lady, must, from its antiquity, and the nature of the subject, have been very obscure even to the most ancient interpreters which we have of it; and from its obscurity must have been also peculiarly liable to the mistakes of transcribers. However, it is rather matter of curiosity than of importance; and is indeed, upon the whole, more intelligible and less corrupted than one might have reasonably expected. Clemens Alexandrinus, Paedag. lib. ii., c. 12, and Julius Pollux, lib. vii., c. 22, have each of them preserved from a comedy of Aristophanes, now lost, a similar catalogue of the several parts of the dress and ornaments of a Grecian lady; which, though much more capable of illustration from other writers, though of later date, and quoted and transmitted down to us by two different authors, yet seems to be much less intelligible, and considerably more corrupted, than this passage of Isaiah. Salmasius has endeavored, by comparing the two quotations, and by much critical conjecture and learned disquisition, to restore the true reading, and to explain the particulars; with what success, I leave to the determination of the learned reader, whose curiosity shall lead him to compare the passage of the comedian with this of the prophet, and to examine the critic’ s learned labors upon it. Exercit. Plinian, p. 1148; or see Clem. Ales. as cited above, edit. Potter, where the passage, as corrected by Salmasius, is given

Nich. Guel. Schroederus, professor of oriental languages in the University of Marpurg, has published a very learned and judicious treatise upon this passage of Isaiah. The title of it is, " Commentarius Philologico-Criti cus de Vestitu Mulierum Hebraearum ad Iesai 3 ver. 16-24. Lugd. Bat. 1745 ."As I think no one has handled this subject with so much judgment and ability as this author, I have for the most part followed him, in giving the explanation of the several terms denoting the different parts of dress, of which this passage consists; signifying the reasons of my dissent, where he does not give me full satisfaction

Bishop Lowth’ s translation of these verses is the following: -

18.    In that day will the Lord take from them the ornaments,
Of the feet-rings, and the net-works, and the crescents

19.    The pendants, and the bracelets, and the veils

20.    The tires, and the fetters, and the zones, And the perfume-boxes, and the amulets

21.    The rings, and the jewels of the nostrils

22.    The embroidered robes, and the tunics, And the cloaks, and the little purses

23.    The transparent garments, and the fine linen vests, And the turbans, and the mantles

24.    And there shall be instead of perfume, a putrid ulcer;
And instead of well-girt raiment, rags;
And instead of high-dressed hair, baldness;
And instead of a zone, a girdle of sackcloth;
And sun-burnt skin, instead of beauty

The daughters of Zion - walk - What is meant by these several kinds of action and articles of dress cannot be well conjectured. How our ancestors understood them will appear from the following, which is the translation of these verses in my old MS. Bible: -

16. The doughteris of Syon wenteh with strught out necks, and ib beckes (winking) of eegen, geeden and flappeden with hondis for joye, and geeden: and with theire feet in curyous goying geeden; - 17. the Lord schall fully make ballid the top of the boughtris of Syon: and the Lord the her of hem schal naken. And for ournemente schal be schenschip

18. In that day, the Lord schal don awey the ournement of Schoon and hoosis: 19. and beegis, and brochis, and armeerclis, and mytris; 20. and coombis, and rybanys and reversis at the hemmys, and oynment boris and ereringis; 21. and ryngis and jemmys in the frount hongynge; 22. and chaunginge clothis, and litil pallis, and scheetis, and prynys; 23. and scheweris, and neche hercheuys, and flyetis, and roketis; 24. and ther schal be for swot smel, stynke, and for gyrdil, a litl coord; and for crisp her, ballidnesse; and for brest boond and heyr

Some of these things are hard to be understood, though I think this version as good as that of the very learned bishop: but there is little doubt that articles of clothing and dress bore these names in the fourteenth century.

Clarke: Isa 3:17 - -- The Lord will smite "Will the Lord humble"- ταπεινωσει, Septuagint; and so Syriac and Chaldee. For שפח sippach they read שפל sh...

The Lord will smite "Will the Lord humble"- ταπεινωσει, Septuagint; and so Syriac and Chaldee. For שפח sippach they read שפל shaphal . Instead of יהוה Yehovah , many MSS. have אדני Adonai

Will discover their secret parts "Expose their nakedness"- It was the barbarous custom of the conquerors of those times to strip their captives naked, and to make them travel in that condition, exposed to the inclemency of the weather; and the worst of all, to the intolerable heat of the sun. But this to the women was the height of cruelty and indignity; and especially to such as those here described, who had indulged themselves in all manner of delicacies of living, and all the superfluities of ornamental dress; and even whose faces had hardly ever been exposed to the sight of man. This is always mentioned as the hardest part of the lot of captives. Nahum, Nah 3:5, Nah 3:6, denouncing the fate of Nineveh, paints it in very strong colors: -

"Behold, I am against thee, saith Jehovah, God of hosts

And I will discover thy skirts upon thy face

And I will expose thy nakedness to the nations

And to the kingdoms thy shame

And I will throw ordures upon thee

And I will make thee vile, and set thee as a gazing-stock."

Clarke: Isa 3:18 - -- Ornaments about their feet "The ornaments of the feet rings"- The late learned Dr. Hunt, professor of Hebrew and Arabic in the University of Oxford,...

Ornaments about their feet "The ornaments of the feet rings"- The late learned Dr. Hunt, professor of Hebrew and Arabic in the University of Oxford, has very well explained the word עכס both verb and noun, in his very ingenious Dissertation on Prov, Isa 7:22, Isa 7:23. The verb means to skip, to bound, to dance along, and the noun, those ornaments of the feet which the Eastern ladies wore; chains or rings, which made a tinkling sound as they moved nimbly in walking. Eugene Roger, Description de la Terre Sainte, 54:2 ch. 2, speaking of the Arabian women, of the first rank in Palestine, says," Au lieu de brasselets elles ont de menottes d’ argent, qu’ elles portent aux poignets et aux pieds; ou sont attachez quantite de petits annelets d’ argent, qui font un cliquetis comme d’ une cymbale, lorsqu’ elles cheminent ou se mouvent quelque peu ."See Dr. Hunt’ s Dissertation; where he produces other testimonies to the same purpose from authors of travels. Hindoo women of ill fame wear loose ornaments one above another on their ankles, which at every motion make a tinkling noise. See Ward

And their cauls "the net-works"- I am obliged to differ from the learned Schroederus almost at first setting out. He renders the word שביסים shebisim by soliculi, little ornaments, bullae, or studs, in shape representing the sun, and so answering to the following word שהרנים saharonim , lunulae, crescents. He supposes the word to be the same with שמישים shemishim , the י yod in the second syllable making the word diminutive, and the letter מ mem being changed for ב beth , a letter of the same organ. How just and well founded his authorities for the transmutation of these letters in the Arabic language are, I cannot pretend to judge; but as I know of no such instance in Hebrew, it seems to me a very forced etymology. Being dissatisfied with this account of the matter, I applied to my good friend above mentioned, the late Dr. Hunt, who very kindly returned the following answer to my inquiries: -

"I have consulted the Arabic Lexicons, as well MS. as printed, but cannot find שביסים shebisim in any of them, nor any thing belonging to it; so that no help is to be had from that language towards clearing up the meaning of this difficult word. But what the Arabic denies, the Syriac perhaps may afford; in which I find the verb שבש shabas , to entangle or interweave, an etymology which is equally favorable to our marginal translation, net-works, with שבץ shabats , to make chequer work, or embroider, (the word by which Kimchi and others have explained שביס shabis ); and has moreover this advantage over it, that the letters ש sin and ס samech are very frequently put for each other, but צ tsaddi and ס samech scarcely ever. Aben Ezra joins שביסים shebisim and עכסים achasim , which immediately precedes it, together; and says that שביס shabis was the ornament of the leps, as עכס eches was of the feet. His words are, שביס תכשיט של שוקים כמו עכס של רגלים - L."

Clarke: Isa 3:20 - The tablets The tablets - The words בתי הנפש bottey hannephesh , which we translate tablets, and Bishop Lowth, perfume boxes, literally signify houses o...

The tablets - The words בתי הנפש bottey hannephesh , which we translate tablets, and Bishop Lowth, perfume boxes, literally signify houses of the soul; and may refer to strong scented bottles used for pleasure and against fainting; similar to bottles with otto of roses, worn by the ladies of the East to the present time.

Clarke: Isa 3:21 - -- Nose-jewels "The jewels of the nostril"- נזמי האף nizmey haaph . Schroederus explains this, as many others do, of jewels, or strings of pea...

Nose-jewels "The jewels of the nostril"- נזמי האף nizmey haaph . Schroederus explains this, as many others do, of jewels, or strings of pearl hanging from the forehead, and reaching to the upper part of the nose; than which nothing can be more ridiculous, as such are seldom seen on an Asiatic face. But it appears from many passages of Holy Scripture that the phrase is to be literally and properly understood of nose-jewels, rings set with jewels hanging from the nostrils, as ear-rings from the ears, by holes bored to receive them

Ezekiel, enumerating the common ornaments of women of the first rank, has not omitted this particular, and is to be understood in the same manner, Eze 16:11, Eze 16:12. See also Gen 24:47 : -

"And I decked thee with ornaments

And I put bracelets upon thine hands

And a chain on thy neck

And I put a jewel on thy nose

And ear-rings on thine ears

And a splendid crown upon thine head.

And in an elegant proverb of Solomon, Pro 11:22, there is a manifest allusion to this kind of ornament, which shows it to have been used in his time: -

"As a jewel of gold in the snout of a swine

So is a woman beautiful, but wanting discretion.

This fashion, however strange it may appear to us, was formerly and is still common in many parts of the East, among women of all ranks. Paul Lucas, speaking of a village or clan of wandering people, a little on this side of the Euphrates, says, (2d Voyage du Levant, tom. i., art. 24), "The women, almost all of them, travel on foot; I saw none handsome among them. They have almost all of them the nose bored; and wear in it a great ring, which makes them still more deformed."But in regard to this custom, better authority cannot be produced than that of Pietro della Valle, in the account which he gives of the lady before mentioned, Signora Maani Gioerida, his own wife. The description of her dress, as to the ornamental parts of it, with which he introduces the mention of this particular, will give us some notion of the taste of the Eastern ladies for finery. "The ornaments of gold and of jewels for the head, for the neck, for the arms, for the legs, and for the feet (for they wear rings even on their toes) are indeed, unlike those of the Turks, carried to great excess, but not of great value: for in Bagdad jewels of high price are either not to be had, or are not used; and they wear such only as are of little value, as turquoises, small rubies, emeralds, carbuncles, garnets, pearls, and the like. My spouse dresses herself with all of them according to their fashion; with exception, however, of certain ugly rings of very large size, set with jewels, which, in truth, very absurdly, it is the custom to wear fastened to one of their nostrils, like buffaloes: an ancient custom, however, in the East, which, as we find in the Holy Scriptures, prevailed among the Hebrew ladies even in the time of Solomon, Pro 11:22. These nose-rings, in complaisance to me, she has left off, but I have not yet been able to prevail with her cousin and her sisters to do the same; so fond are they of an old custom, be it ever so absurd, who have been long habituated to it."Viaggi, Tom. i., Let. 17

It is the left nostril that is bored and ornamented with rings and jewels. More than one hundred drawings from life of Eastern ladies lie now before me, and scarcely one is without the nose-jewel: both the arms and wrists are covered with bracelets, arm-circles, etc., as also their legs and feet; the soles of their feet and palms of their hands coloured beautifully red with henna, and their hair plaited and ornamented superbly. These beautiful drawings are a fine comment on this chapter.

Clarke: Isa 3:23 - The glasses The glasses - The conjunction ו vau , and - And the glasses, is added here by forty-three of Kennicott’ s and thirty-four of De Rossi’ s...

The glasses - The conjunction ו vau , and - And the glasses, is added here by forty-three of Kennicott’ s and thirty-four of De Rossi’ s MSS., and one of my own, ancient, as well as by many editions

And the veils. "The transparent garments"- Τα διαφανη Λακωνικα, Sept. A kind of silken dress, transparent, like gauze; worn only by the most elegant women, and such as dressed themselves elegantius quam necesse esset probis , "more elegantly than modest women should."Such garments are worn to the present day; garments that not only show the shape of every part of the body, but the very color of the skin. This is evidently the case in some scores of drawings of Asiatic females now before me. This sort of garments was afterwards in use among the Greeks. Prodicus, in his celebrated fable (Xenoph. Memorab. Socr. lib. ii.) exhibits the personage of Sloth in this dress: Εσθητα δε, εξ ἡς αν μαλιστα ὡρα διαλαμποι : -

"Her robe betray’

Through the clear texture every tender limb

Height’ ning the charms it only seem’ d to shade

And as it flow’ d adown so loose and thin

Her stature show’ d more tall, more snowy white her skin.

They were called multitia and coa ( scil, vestimenta ) by the Romans, from their being invented, or rather introduced into Greece, by one Pamphila of the island of Cos. This, like other Grecian fashions, was received at Rome, when luxury began to prevail under the emperors. It was sometimes worn even by the men, but looked upon as a mark of extreme effeminacy. See Juvenal, Sat. ii., 65, etc. Publius Syrus, who lived when the fashion was first introduced, has given a humorous satirical description of it in two lines, which by chance have been preserved: -

" Aequum est, induere nuptam ventum textilem

Palam prostare nudam in nebula linea ?"

Clarke: Isa 3:24 - -- Instead of sweet smell "perfume"- A principal part of the delicacy of the Asiatic ladies consists in the use of baths, and of the richest oils and p...

Instead of sweet smell "perfume"- A principal part of the delicacy of the Asiatic ladies consists in the use of baths, and of the richest oils and perfumes; an attention to which is in some degree necessary in those hot countries. Frequent mention is made of the rich ointments of the spouse in the Song of Solomon, Son 4:10, Son 4:11 : -

"How beautiful are thy breasts, my sister, my spouse

How much more excellent than wine

And the odour of thine ointments than all perfumes

Thy lips drop as the honey-comb, my spouse

Honey and milk are under thy tongue

And the odor of thy garments is as the odour of Lebanon.

The preparation for Esther’ s being introduced to King Ahasuerus was a course of bathing and perfuming for a whole year; "six months with oil of myrrh, and six months with sweet odours;"Est 2:12 (note). A diseased and loathsome habit of body, instead of a beautiful skin, softened and made agreeable with all that art could devise, and all that nature, so prodigal in those countries of the richest perfumes, could supply, must have been a punishment the most severe and the most mortifying to the delicacy of these haughty daughters of Sion

Burning instead of beauty "A sunburnt skin"- Gaspar Sanctius thinks the words כי תחת ki thachath an interpolation, because the Vulgate has omitted them. The clause כי תחת יפי ki thachath yophi seems to me rather to be imperfect at the end. Not to mention that כי ki , taken as a noun for adustio , burning, is without example, and very improbable. The passage ends abruptly, and seems to want a fuller conclusion

In agreement with which opinion, of the defect of the Hebrew text in this place, the Septuagint, according to MSS. Pachom. and 1 D. ii., and Marchal., which are of the best authority, express it with the same evident marks of imperfection at the end of the sentence; thus: ταυτα σοι αντι καλλωπισμου The two latter add δου . This chasm in the text, from the loss probably of three or four words, seems therefore to be of long standing

Taking כי ki in its usual sense, as a particle, and supplying לך lech from the σοι of the Septuagint, it might possibly have been originally somewhat in this form: -

>
marah raath lech thihyeh yophi thachath ki

"Yea, instead of beauty thou shalt have an illfavoured countenance.

כי תחת יפי ki thachath yophi (q. יחת yachath ), "for beauty shall be destroyed."Syr. חתת chathath or נחת nachath .-Dr. Durell

"May it not be כהי cohey , ‘ wrinkles instead of beauty?’ as from יפה yaphah is formed יפי yephi , yophi ; from מרה marah , מרי meri , etc.; so from כהה cahah , to be wrinkled, כהי cohey ."- Dr. Jubb. The כי ki is wanting in one MS., and has been omitted by several of the ancients.

Clarke: Isa 3:25 - Thy mighty men Thy mighty men - For גבורתך geburathech an ancient MS. has גבורך gibborech . The true reading, from the Septuagint, Vulgate, Syriac,...

Thy mighty men - For גבורתך geburathech an ancient MS. has גבורך gibborech . The true reading, from the Septuagint, Vulgate, Syriac, and Chaldee, seems to be גבוריך gibborayich .

Clarke: Isa 3:26 - Sit upon the ground Sit upon the ground - Sitting on the ground was a posture that denoted mourning and deep distress. The prophet Jeremiah (Lam 2:8) has given it the f...

Sit upon the ground - Sitting on the ground was a posture that denoted mourning and deep distress. The prophet Jeremiah (Lam 2:8) has given it the first place among many indications of sorrow, in the following elegant description of the same state of distress of his country: -

"The elders of the daughter of Sion sit on the ground, they are silent: They have cast up dust on their heads; they have girded themselves with sackcloth; The virgins of Jerusalem have bowed down their heads to the ground.

"We find Judea,"says Mr. Addison, (on Medals, Dial. ii), "on several coins of Vespasian and Titus, in a posture that denotes sorrow and captivity. I need not mention her sitting on the ground, because we have already spoken of the aptness of such a posture to represent an extreme affliction. I fancy the Romans might have an eye on the customs of the Jewish nation, as well as those of their country, in the several marks of sorrow they have set on this figure. The psalmist describes the Jews lamenting their captivity in the same pensive posture: ‘ By the waters of Babylon we sat down and wept, when we remembered thee, O Zion.’ But what is more remarkable, we find Judea represented as a woman in sorrow sitting on the ground, in a passage of the prophet, that foretells the very captivity recorded on this medal."Mr. Addison, I presume, refers to this place of Isaiah; and therefore must have understood it as foretelling the destruction of Jerusalem and the Jewish nation by the Romans: whereas it seems plainly to relate, in its first and more immediate view at least, to the destruction of the city by Nebuchadnezzar, and the dissolution of the Jewish state under the captivity at Babylon. - L

Several of the coins mentioned here by Mr. Addison are in my own collection: and to such I have already referred in this work. I shall describe one here. On the obverse a fine head of the emperor Vespasian with this legend, Imperator Julius Caesar Vespasianus Augustus, Pontifex Maximus, Tribunitia Potestate Pater Patriae, Consul VIII

On the reverse a tall palm tree, emblem of the land of Palestine, the emperor standing on the left, close to the tree, with a trophy behind him; on the right, Judea under the figure of a female captive sitting on the ground, with her head resting on her hand, the elbow on her knee, weeping. Around is this legend, Judea Capta. Senates Consulto. However this prediction may refer proximately to the destruction of Jerusalem by Nebuchadnezzar, I am fully of opinion that it ultimately refers to the final ruin of the Jewish state by the Romans. And so it has been understood by the general run of the best and most learned interpreters and critics.

Calvin: Isa 3:1 - For, behold // The Lord Jehovah of hosts will take away from Jerusalem // The power and the strength 1.For, behold We stated, a little before, that this is the same subject which the Prophet began to treat towards the close of the former chapter; for...

1.For, behold We stated, a little before, that this is the same subject which the Prophet began to treat towards the close of the former chapter; for he warns the Jews that their wealth, however great it may be, will be of no avail to prevent the wrath of God, which, when it has once been kindled, will burn up all their defenses. Hence it follows that they are chargeable with excessive madness, when, in order to drive away their alarm, they heap up their forces, strength, and warlike accoutrements, consultations, armor, abundant supply of provisions, and other resources.

The demonstrative particle הנה , ( hinneth,) “behold,” is employed not only to denote certainty, but to express the shortness of time, as if Isaiah caused wicked men to be eye-witnesses of the event; for it frequently happens that they who do not venture openly to ridicule the judgments of God pass them by, as if they did not at all relate to them, or were still at a great distance. “What is that to us?” say they; “Or, if they shall ever happen, why should we be miserable before the time? Will it not be time enough to think of those calamities when they actually befall us?” Since, therefore, wicked men, in order to set at naught the judgments of God, dig for themselves lurking-places of this description, on this account the Prophet presses them more closely and earnestly, that they may not imagine that the hand of God is distant, or vainly expect that it will be relaxed.

The Lord Jehovah of hosts will take away from Jerusalem. This is also the reason why he calls God the Lord and Jehovah of Hosts, that the majesty of God may terrify their drowsy and sluggish minds; for God has no need of titles, but our ignorance and stupidity must be aroused by perceiving his glory. First, the Prophet threatens that the Jews will have the whole produce of the harvest taken from them, so that they will perish through famine. Immediately afterwards he speaks in the same manner about military guards, and all that relates to the good order of the state. Hence we may infer that the Jews boasted of the prosperity which they at that time enjoyed, so as to entertain a foolish belief that they were protected against every danger. But Isaiah threatens that not only the whole country, but Jerusalem herself, which was the invincible fortress of the nation, will be exposed to God’s chastisements; as if he had said, “The wrath of God will not only fall on every part of the body, but will pierce the very heart.”

The power and the strength 49 As to the words ומשענה משען , ( mashgnen umashgnenah) which differ only in this respect, that one is in the masculine, and the other in the feminine genders, I have no doubt that the Prophet intended by this change to express more fully the certainty that supports of every kind would be broken; and therefore I have translated them the power and the strength 50 I do not agree with those interpreters who view it as referring to the persons of men, for it more appropriately denotes all supports, whatever may be their nature.

Still it is doubtful whether the Prophet limits it to food, or extends it to all other kinds of support, which he mentions immediately afterwards. But it is natural to suppose that by משען ומשענה , ( mashgnen umashgnenah) is included generally everything that is necessary to sustain the order of the city or of the people; and next that, for the sake of explanation, he enumerates some particulars. The first clause therefore means, “God will take away every help and assistance by which you think that you are upheld, so that nothing whatever may be left to support you.”

Next, he adds, what will be their want and nakedness; and he begins, as we have said, with food and nourishment, which hold the first rank in sustaining the life of men. Now there are two ways in which God takes away the strength of bread and water; either when he deprives us of victuals, or when he takes from them the power of nourishing us; for unless God impart to our food a hidden power, the greatest abundance of it that we may possess will do us no good. (Lev 26:26.) Hence in another passage God is said to break the staff of bread (Eze 4:16,) when the bakers deliver the bread by weight, and yet it does not yield satisfaction. And this comparison ought to be carefully observed, in order to inform us that, even though the belly be will filled, we shall always be hungry, there being nothing but the secret blessing of God that can feed or support us.

Though the hunger which the Prophet threatens in this passage may be understood to mean that the fields will be unproductive, or, that God will take away from the Jews every kind of food, yet, since the Prophets are generally accustomed to borrow their forms of expression from the law, this interpretation will apply very well. For he might simply have said, “I will take away the bread and wine;” but he expresses something more secret when he speaks of the support of bread and water; as if he had said that, though the people be not reduced to famine, yet God will make them, even while they are rioting in gluttony, to pine with hunger; for when the blessing of God is withdrawn, all its usefulness will vanish away. We may sum it up in this manner, that the people will have no food to strengthen them; either because they will not have bread and water, or, if they have, will derive no advantage from them.

Calvin: Isa 3:2 - The strong man, and the man of war // The judge and the prophet 2.The strong man, and the man of war He mentions other ends which contribute to the safety and good order either of nations or of cities. Of these he...

2.The strong man, and the man of war He mentions other ends which contribute to the safety and good order either of nations or of cities. Of these he threatens that the Jews will be wholly deprived, so that they will neither have wisdom or bravery at battle, nor military forces abroad. He is not careful to attend to order, but is satisfied with giving a short abridgement, and mixes one subject with another. He begins with men of war, into whose hands was committed the defense of the country. God sometimes takes them away by death, and sometimes by making them soft and effeminate. The latter is more frequent, so that posterity degenerates from the bravery of ancestors, and those who were formerly courageous become, in process of time, cowardly and unfit for war. But we see also that the former sometimes happens, in consequence of which the boldest men suddenly lose heart.

The judge and the prophet We know that, in the Hebrew language, the word judge stands for every kind of governors; and it is certain that by prophets are meant every kind of teachers. Accordingly, he threatens that the civil government will be set aside, and that instruction will be at an end, and that thus the Jews will be destroyed; and, indeed magistrates and teachers hold the same place in the commonwealth that the two eyes do in the human body.

Aged diviners and old men 51 I consider the same rank as before to be denoted by old men, who are more fit for governing, because age brings along with it prudence, wisdom, and gravity. As to the word diviner, though it is used in a bad sense in Scripture, yet here it appears to be used in a good sense, when Isaiah enumerates those things which contribute to preserve the good order of a city and of a kingdoms. The term might, therefore, be applied to a soothsayer, who divines or penetrates into dark matters, not by omens or superstitious arts, but by extraordinary acuteness and skill. But as God forbade them to consult magicians, soothsayers, and diviners, (Deu 18:20,) and as Balaam himself declares that there is no divination against Israel, (Num 23:23,) I do not quarrel with those who would prefer to use the word diviner as denoting magical divinations; nor will there be any absurdity in enumerating among the punishments of the nation, that it would be deprived also of those aids which were sinful and criminal; for along with the altar and sacrifices Hosea mentions teraphim. 52 (Hos 3:4.)

The captain of fifty. He employs this term agreeably to the custom which then prevailed; for as the Romans had centurions, or captains of hundreds, so the Jews had captains, or rulers of fifties, which the Greeks call πεντηκοντάρχους, but as that custom did not exist among the Latins, so the name was unknown among them. By persons of venerable aspect 53 he means those whose reputation for bravery gave then influence among the people.

The senator. 54 The word יועף ( yognetz,) for which I have put senator, may be applied to men in private life who are eminent for prudence; but as it is strictly applicable to counsellors, who discharge a public office, I resolved not to depart from the common opinion.

The sinful artificer. Because the mechanical arts are not less advantageous for upholding the prosperity of a nation, and for the support of animal life, Isaiah likewise mentions that, through the want of them, the destruction of the Jews is at hand.

And the eloquent. 55 he word which is placed last in the enumeration has been variously explained by commentators. Literally it means, “skilled in muttering, or in a subdued tone of speech. “Now since the heathen oracles give out their replies by whisperings or in mutterings, some think that the word denotes enchantments. A better exposition is given by those who interpret לחש ( lahash) to mean secret designs; but as a style which is both mysterious and weighty may be not inappropriately denoted by this word, I had no hesitation in rendering it by the word eloquent. Yet if it be thought preferable to view it as denoting wise and cautious men, who, though not qualified for public speaking, give private advices of what may profitably be done, I have no objection.

We must attend to this comprehensive description of a well-regulated state. For Isaiah has placed first corn and other things necessary for bodily support; secondly, military forces; thirdly, skill in governing a nation and the various parts of civil government; fourthly, the prophetical office; and fifthly, the mechanical arts. With these ornaments does God adorn the nations which he intends to render safe and sound; and, on the other hand, he takes them from those nations which he intends utterly to destroy. Let us, therefore, know that everything which we find to be profitable for the support of life flows from the undeserved goodness of God. Hence also there follows another instruction, namely, that we ought to beware lest, by our ingratitude, we deprive ourselves of those excellent gifts of God.

Calvin: Isa 3:4 - And I will appoint children to be their princes 4.And I will appoint children to be their princes 56 That the vengeance of God may be more manifest, he now describes how sad and wretched will be th...

4.And I will appoint children to be their princes 56 That the vengeance of God may be more manifest, he now describes how sad and wretched will be the change, when competent and faithful rulers shall be taken from among them and God shall put cowardly and worthless persons in their room. By children are meant not only those who are so by age, but also by mind and conduct, such as delicate and effeminate persons, who are destitute of courage and cannot wield the sword entrusted to them. He does not here carry out the contrast, clause by clause; for he thought it enough to point out one way in which a commonwealth is speedily ruined; that is, when its rulers are weak and foolish men like children, who have no gravity or wisdom. But it must be laid down as a principle, that no man is qualified for governing a commonwealth unless he have been appointed to it by God, and be endued with uncommon excellence. Plato, too, understood this matter well: for though, being a heathen, he had no true knowledge of this kind, yet his quick sagacity enabled him to perceive that no man is fit and qualified for public government which has not been prepared for it by God in an extraordinary measure; for public government proceeds from God alone, and in like manner every part of it must be upheld by him. Besides, they whom the Lord does not govern have nothing left for them but to be children, or rather to be twice children, that is, destitute of all skill and of all wisdom.

Now the Lord executes this vengeance in two ways; because it frequently happens, that when we appear to have those who are grave and skillful in business, no sooner do they come to action than they stumble like blind men, and have no more wisdom than children; for the Lord deprives them of that remarkable ability which they had formerly received from him, and stuns them, as if he had struck them with a thunderbolt. But sometimes the Lord proceeds more gently, and gradually removes men of extraordinary ability, who were fit for ruling, and commits the reins of government to those who were unable to govern a family, or even a single child liken these things happen, it is very certain that destruction is not far off.

Besides, it deserves our notice, as I lately mentioned, that a well-regulated commonwealth is a singular gift of God, when the various orders of judges and senators, soldiers, captains, artificers, and teachers, aid each other by mutual intercourse, and join in promoting the general safety of the whole people. For when the Prophet threatens, and pronounces it to be a very severe punishment, that these things shall be taken away, he plainly shows that those eminent and uncommon gifts of God are necessary for the safety of nations. Accordingly, he here commends the office of magistrates, and captains, and soldiers, and likewise the office of teachers. This deserves our notice in opposition to fanatics, who endeavor to banish from the world the power of using the sword, together with all civil government and order. But the Prophet declares that these things are not taken away or removed unless when God is angry. It follows, therefore, that they who oppose, and, as far as lies in their power, set aside or destroy such benefits, are wicked men and enemies of the public safety.

He likewise commends instruction, without which a commonwealth cannot stand; for, as Solomon says,

where prophecy is not, the nation must be ruined. (Pro 29:18.)

At the same time, he commends the mechanical arts, agriculture, manual occupations of every description, architecture, and such like, which we cannot dispense with; for all artisans of every kind, who contribute what is useful to men, are the servants of God, and have the same end in view with those who were formerly mentioned, namely, the preservation of mankind

The same thing must be said about war; for, although lawful, war ought to be nothing else than an attempt to obtain peace; yet sometimes an engagement is unavoidable, that they who have the power of the sword may use it, and defend themselves and their followers by arms. War, therefore, is not in itself to be condemned; for it is the means of preserving the commonwealth. But neither must eloquence be despised; for it is often needed, both in public and in private life, that something may be clearly and fully explained and demonstrated to be true. This is also reckoned among the gifts and important blessings of God, when a state abounds in wise and eloquent men,

who can contend with the adversaries in the gate.
(Psa 127:5.)

This passage may be thus summed up, “When God takes away those gifts, and alters the condition of a people, in whatever way this takes place, either by changing the form of government, or by taking away the rulers, the anger of God ought to be acknowledged;” for, as Hosea says,

He Taketh Away Kings In His Wrath,
And Appointeth Them In His Indignation. (Hos 13:11.)

Let us not, therefore, ascribe these changes to chance or other causes.

Calvin: Isa 3:5 - The people will oppress every man his neighbor 5.The people will oppress every man his neighbor He describes the utmost confusion, which was about to overtake the Jews, when order was destroyed or...

5.The people will oppress every man his neighbor He describes the utmost confusion, which was about to overtake the Jews, when order was destroyed or relaxed; and this will happen to all nations, as soon as government is removed or falls to the ground. We know how great is the wantonness of the human mind, when every man is hurried along by ambition and, in short, how furious the lawless passions are when they are laid under no restraint. There is no reason, therefore, to wonder if, when the judgment-seats have been laid low, every man insults his neighbor, cruelty abounds, and licentiousness rages without control. If we considered this wisely, we would set a higher value on the kindness of God, when he preserves us in any tolerable condition, and does not allow us to be lamentably ruined. Hence it is evident that they who direct or apply their minds to sap the foundations of civil government are the open enemies of mankind, or rather, they are in no respect different from wild beasts.

But this confusion described by the Prophet is most disgraceful, that a child shall dare to insult an old man, that the dregs of a low and despised multitude shall rise up against nobles and men of high reputation; for it is the most preposterous of all things that modesty shall be thrown away, so that they who were worthy of veneration shall be treated with contempt. And yet this spectacle, so shameful and revolting, must unavoidably be exhibited when civil government has been overthrown. As to my rendering of the verb נגש ( niggash) in an active sense, to oppress, I was forced to adopt it, for otherwise the meaning of the passage would have been imperfect.

Calvin: Isa 3:6 - When every man shall take hold of his brother // Let this ruin be under thy hand 6.When every man shall take hold of his brother As this verse is closely connected with the former, and proceeds without interruption as far as the p...

6.When every man shall take hold of his brother As this verse is closely connected with the former, and proceeds without interruption as far as the phrase he shall swear, the particle כי ( ki) is evidently taken for an adverb of time. For Isaiah, intending to express the extreme wretchedness of the people, says that there will be no man who will undertake to govern them, though he were requested to do so. To such an extent unquestionably does ambition prevail among men, that many are always eager to contend for power, and endeavor to obtain it even at the hazard of their lives. In every age the whole world has been convulsed by the desire of obtaining kingly power; and there is not a villain so inconsiderable as not to contain men who willingly undertake to become rulers; and all this proves that man is an animal desirous of honor. Hence it follows that everything is in a deplorable condition, when that dignity is not only despised but obstinately rejected; for the mournful calamity has reached its lowest depth, when that which men naturally desire with the greatest ardor is universally disclaimed.

Isaiah mentions other circumstances of an aggravating nature, tending to show that the Jews will rather lay aside every feeling of humanity and compassion than undertake the office of rulers. If one shall refuse to rule foreign nations, it will not perhaps be thought so wonderful; but when the preservation of brethren is in question, it is excessively unkind to decline the honorable office. It is therefore a proof that matters are utterly desperate, when the office of ruler is disdainfully rejected by that man to whom his kinsmen appeal, by entreating his support and throwing themselves on his protection. Now, since princes are commonly selected on account of their wealth, or, at least, kingly power is not usually bestowed on any who have not a moderate share of riches, lest poverty should lay them open to contempt and reproach, or drive them to unworthy means of gain, he likewise adds this circumstance, that though they are able to bear the burden, still they will not accept of it; as if he had said, “Not only the common people, but also the nobles and the wealthy, decline the task of government.”

The phrase take hold is likewise emphatic, for it means to “lay hands” on a person; as if Isaiah had said that those who shall wish to obtain a prince will not employ flatteries and entreaties, but will proceed with disorder and violence to seize on some person, and endeavor to compel him to occupy the throne.

Let this ruin be under thy hand. This last circumstance is not less weighty. The meaning is, “At least if you have any compassion or humanity, do not fail to aid us in our extreme wretchedness.” For when a multitude of men, like a scattered flock, bewailing with tears their ruinous condition, implore the protection of a shepherd, he who will not stretch out a helping hand must have a heart as hard as iron. Some translate it as if, by a figure of speech, (hypallage,) one word had been put for another, Let thy hand be under this ruin; that is, for the sake of upholding it.

Calvin: Isa 3:7 - In that day shall he swear 7.In that day shall he swear The word swear expresses an absolute and vehement refusal; for frequently he who at first excuses himself, or declares...

7.In that day shall he swear The word swear expresses an absolute and vehement refusal; for frequently he who at first excuses himself, or declares that he will not do it, at length yields to entreaty; but he who, in refusing, employs an oath, shuts out all hope, because he gives them to understand that his purpose is firm and decided. Perhaps, too, the phrase in that day, means “ immediately, without any delay, and without long consultation;” but as it may also be viewed demonstratively, (δεικτικῶς,) as pointing out more fully the time of the calamity, I do not express a strong opinion. The general meaning is obvious, that their ruinous condition will be past remedy.

As to the word חבש , ( chobesh,) though commentators differ in their interpretation of it, yet I cheerfully concur with those who think that the metaphor is here borrowed from surgeons; 57 for nothing can more fully meet the case. It is as if one, to whom application had been made to heal a sick man, should declare that he has no skill in the art of healing, or that the disease is too inveterate to admit of being cured.

The next copulative ו , ( vau,) means for; as if he had said, “And undoubtedly I have not ability to do so.” 58 His meaning therefore is, that the state of affairs will be so desperate, that no man, even when matters are at the worst, will venture to take measures for their defense.

Calvin: Isa 3:8 - For Jerusalem is ruined // To provoke the eyes of his glory 8.For Jerusalem is ruined Lest it should be thought that God is excessively cruel, when he punishes his people with such severity, the Prophet here e...

8.For Jerusalem is ruined Lest it should be thought that God is excessively cruel, when he punishes his people with such severity, the Prophet here explains briefly the reason of the calamity; as if he had said that the destruction of that ungodly people is righteous, because in so many ways they have persisted in provoking God. And thus he cuts off all ground of complaint; for we know with what insolent fury the world breaks out, when it is chastised with more than ordinary severity. He says that they were ready, both by words and by actions, to commit every kind of crimes. In speaking of their destruction, he employs such language as if it had already taken place; though the past may be taken for the future, as in many other passages.

To provoke the eyes of his glory. This mode of expression aggravates the crime, as denotes that they had intentionally resolved to insult God; for those things which are done before our eyes, if they are displeasing to us, are the more offensive. It is true that wicked men mock God, as if they were able to deceive him; but as nothing, however it may be concealed, escapes his view, Isaiah brings it as a reproach against them, that they openly and shamelessly, in his very presence, indulged in the commission of crimes. The word glory also deserves our attention; for it is a proof of extraordinary madness, if we have no feeling of reverence, when the majesty of God is presented to our view. If God had so illustriously displayed his glory before the nation of Israel, that they ought justly to have been humbled, if they had any remains of shame or of modesty. Whatever, then, may be the murmurings of wicked men against God, or their complaints of his severity, the cause of all the calamities which they endure will be found to be in their own hands.

Calvin: Isa 3:9 - The proof of their countenance will answer in them, // Woe unto their soul! 9.The proof of their countenance will answer in them, or, will answer against them 59 As the Prophet had to do with impudent and brazen-faced hypoc...

9.The proof of their countenance will answer in them, or, will answer against them 59 As the Prophet had to do with impudent and brazen-faced hypocrites, who impudently boasted that they were good men; so he says that their countenance testifies what kind of persons they are, and that it will not be necessary to bring witnesses from a distance, in order to prove their wickedness; for to answer means “to bear testimony,” or “to confess.” Although, therefore, they disguise their face and countenance, so that they frequently deceive others, yet God compels them to show and prove what they are; so that, in spite of themselves they carry, as it were, in their forehead a mark of their deceit and hypocrisy.

Some explain it, that their crimes are so manifest that they cannot avoid seeing, as in a mirror, the baseness which they desire to conceal But the former meaning is confirmed by what immediately follows, that they declared their sin in the same manner as the inhabitants of Sodom. By these words he intimates that they devoted themselves to iniquity in such a manner, that they boasted of their transgressions without any shame; as if it had been honorable and praiseworthy in them to trample on every distinction between right and wrong, and not to indulge in every kind of wickedness. On this account he compares them to the inhabitants of Sodom, (Gen 18:20,) who were so much blinded by their lusts, that they rushed, with brutish stupidity, to everything base. So, then, this is the answer of the countenance, which he mentioned a little before, that they carry about with them plain tokens of impiety, which are abundantly sufficient to prove their guilt.

Woe unto their soul! Here he declares what was formerly mentioned, that the whole cause of their calamities is to be found in themselves; for by their sins and iniquities they provoked the Lord; and consequently that they have no means of evasion, that it is useless to contrive idle pretenses, because the evil itself dwells in their bones; as if he had said, “God cannot be accused, as if he punished you unjustly. Acknowledge that it has been done by yourselves; give glory to a righteous judge and lay the whole blame on yourselves.”

Calvin: Isa 3:10 - Say, it shall be well with the righteous 10.Say, it shall be well with the righteous Before quoting the opinions of others, I shall point out the true meaning As punishments so severe common...

10.Say, it shall be well with the righteous Before quoting the opinions of others, I shall point out the true meaning As punishments so severe commonly present to pious minds an exceedingly sharp temptation, and especially since hardly any public calamities occur which do not involve good men along with the bad; so the Prophet — at least, in my opinion — reminds them of the providence of God, which never confounds anything, but even, when there is apparent confusion, never ceases to distinguish between good and bad men.

But there are various ways in which this passage is explained; for some render it, “Say to the righteous man, because he is good, therefore he shall eat the fruit of his hands.” From that interpretation this meaning is obtained: “I wish and command the godly to be of good cheer; for with whatever severity I may punish the crimes of the nation, still it shall be well with the godly.” But a more suitable meaning is this: Say; that is, hold it to be a settled point; for in Scripture to say often means to think, and to be convinced; as David writes, I said, I will take heed to thy ways, (Psa 39:1,) and in a thousand instances of the same kind; so that he does not bid them tell the righteous man, but he bids every man be fully convinced, that happy will be the condition of the righteous man, though he may only appear to be unhappy.

Besides, I consider טוב , ( tob,) to mean a happy and prosperous condition; as in the former verse he employed the word רעה , ( ragnah) with which טוב is now contrasted; and thus I do not think that רעה , ( ragnah,) means wickedness, but a miserable condition. Now since it literally runs, Say to the righteous man, כי טוב : (ki tob,) that it shall be well either the particle כי , ( ki,) has an affirmative sense, as in many other passages, or it appears to be superfluous, though the probability is, that it is intended for confirmation. Surely it shall be well with the righteous man; that is, let every ground of doubt be removed, and let us be fully convinced, that the condition of the righteous man will be most excellent and prosperous. It is difficult to believe this, and therefore it is added, he shall eat the fruit of his doings; that is, he shall not be defrauded of the reward of his good conduct. Others consider to say as meaning to exhort, and render the two words, כי טוב ( ki tob,) that he will do well; but I reject it as a forced interpretation.

Calvin: Isa 3:11 - Woe unto the wicked! 11.Woe unto the wicked! It shall be ill with him. He brings forward this clause as a contrast to the former one; from which it may be easily inferred...

11.Woe unto the wicked! It shall be ill with him. He brings forward this clause as a contrast to the former one; from which it may be easily inferred what was the design of the Prophet, namely, to comfort the godly, and to terrify the wicked by the judgment of God. For when an uncommonly severe calamity occurs, which attacks all without discrimination, we doubt whether it be by the providence of God, or, on the contrary, by blind chance, that the world is governed. On this account godly men fear and dread that the same destruction which overtakes the wicked will ruin them also. Others think that it is of no importance whether a man be good or bad, when they see both classes visited by pestilence, war, famine and other calamities. And hence arises the wicked thought, that there is no difference between the rewards of the good and of the bad; and in the midst of these gloomy thoughts carnal appetites lead many to despair.

Accordingly, the Prophet shows that the judgment of God is right, that men may continue to fear God, and may be aware that those who, in the expectation of escape of punishment, provoke God, will not pass unpunished. He likewise exhorts them to ascribe to God the praise of justice; as if he had said, “Think not that blind chance rules in the world, or that God punishes with blind violence, and without any regard to justice, but hold it as a principle fully settled in your minds, that it shall be well with the righteous man; for God will repay him what he hath promised, and will not disappoint him of his hope. On the other hand, believe that the condition of the wicked man will be most wretched, for he brings on himself the evil which must at length fall on his head.”

By these words the Prophet, at the same time, charges the people with stupidity in not perceiving the judgment of God; for they suffered the punishments of their crimes, and yet hardened themselves under them, as if they had been altogether devoid of feeling. Now there cannot befall us anything worse than that we should be hardened against chastisements, and not perceive that God chastiseth us. When we labor under such stupidity, our case is almost hopeless.

Calvin: Isa 3:12 - The oppressors of any people are children // They who govern thee 12.The oppressors of any people are children 60 Here also is reproved the madness and sottishness of the people, because they shut their eyes at noon...

12.The oppressors of any people are children 60 Here also is reproved the madness and sottishness of the people, because they shut their eyes at noon-day. There is nothing which men are more reluctant to allow than to have a yoke laid on them; nor do they willingly submit to be governed by nobles. Feeble and cowardly, therefore, must be the minds of those who obey delicate and effeminate men, and permit themselves to be oppressed by them; nor can it be doubted that God has struck with a spirit of cowardice those who offer their shoulders, like asses, to bear burdens. The power of a tyrant must indeed be endured, even by men of courage; but the reproach which Isaiah brings against the Jews is, that while they obstinately shake off the yoke of God, they are ready to yield abject submission to men, and to perform any services, however shameful or degrading.

For the Jews could not complain that they were compelled by violence, when of their own accord they obeyed those whose authority they would gladly have declined. Hence it is evident that they were struck by the hand of God, and were shaken with terror, so that they had no strength either of body or of mind.

This is also the vengeance which God had formerly threatened by Moses; for the general doctrine of Moses, as we have already said, is continually alluded to by the prophets. 61 or how was it possible that men who had the power of resistance should of their own accord undergo a slavery from which they would willingly have escaped, had not God deprived them of understanding and forethought that he might in this manner take vengeance on their crimes? Whenever, therefore, anything of this kind shall befall us; let us not imagine that it came by chance. On the contrary, whenever it shall happen that we are governed by men who are of no estimation, and which are more insignificant than children, let us acknowledge the wrath of the Lord, if we do not choose that the Prophet shall charge us with the grossest stupidity.

They who govern thee 62 He continues to teach the same doctrine, that when God lets loose the reins against the wicked, so as to disturb everything, he shows that he is highly offended at the Jews; for if they had enjoyed his favor, there was reason to hope that his government would be most holy and blessed. At the same time it is probable that the common herd of men were so foolishly devoted to their rulers, that they revered as oracles both their injunctions and their conduct; and hence arose all the corruption that everywhere prevailed. Since, therefore, the contagion was spreading farther without being perceived by the people, Isaiah cries aloud that they ought to guard against the governors themselves, who corrupt and destroy the people.

Others explain it, they who bless thee; but as the participle which he employs may be taken from ישר , ( yashar,) which signifies to rule, I shall rather adopt that interpretation, for it is more agreeable to the context. 63 I do acknowledge that the false prophets flattered the people, but I see no reason why their flatteries should be mentioned here. But it applies very well to the rulers and heads, that they were the cause of the destruction; for as princes are raised to their office for the sake of the public safety, so no plague is more destructive than when they are bad men, and rule according to their own caprice. He says, therefore, that they who rule are the causes of the evils, and that they corrupt everything, since it was their duty to correct other men, and to point out the way by their own example.

Calvin: Isa 3:13 - Jehovah standeth up to plead 13.Jehovah standeth up to plead So long as wickedness rages without control, and the Lord sends no relief from on high, we think that he is idle and ...

13.Jehovah standeth up to plead So long as wickedness rages without control, and the Lord sends no relief from on high, we think that he is idle and has forgotten his duty. More especially, when the nobles themselves are spared, he appears to grant them liberty to commit sin, as if they were most sacred persons that must not be touched. Accordingly, after having complained of the princes, he adds that the Lord will do what his authority demands, and will not permit such flagrant crimes to pass unpunished. For there is hardly any conduct more offensive, or more fitted to disturb our minds, than when the worst examples of every sort are publicly exhibited by magistrates, while no man utters a syllable against them, but almost all give their approbation. We then ask, Where is God, whose glory, a great part of which, consisting in authority, is taken away, ought to have been illustriously displayed by men of that rank? Isaiah meets this difficulty by saying, “Though the nation is wicked, yet because the princes themselves are very greatly corrupted, and even pollute the whole nation by their vices, God sits as judge in heaven, and will at length call them to account, and assign to every one his reward.” Although he does not exempt the multitude from guilt, yet that the sources of the evils may be known, he particularly attacks the rulers, and threatens them with the punishment which they deserved.

Calvin: Isa 3:14 - The Lord will enter into judgement with the ancients of his people // And with their princes // And you have destroyed the vineyard // The spoil of the poor is in your houses 14.The Lord will enter into judgement with the ancients of his people Formerly he had erected for God a throne from which he might plead. Now he says...

14.The Lord will enter into judgement with the ancients of his people Formerly he had erected for God a throne from which he might plead. Now he says that he will enter into judgment. How? with the ancients. There might have been a slight allusion to lawful assemblies, in which older men sit as God’s deputies; but I assent to the opinion more commonly entertained, that God contends against the ancients of his people. This passage, therefore, corresponds to the saying of David,

God will stand in the assembly of the gods (Psa 82:1; 64)

that is, though it may now be thought that princes do everything with impunity, and though there be no one to restrain their caprice and their lawless passions, yet one day they will feel that God is above them, and will render an account to him of all their actions

These reproofs, undoubtedly, the judges of that time were very unwilling to hear. They have no wish, and do not think that it is right, that any one should treat them with such sharpness and severity; for they wish that everything should be at their disposal, that their will should be held as a law, and that they should be allowed to do whatever they choose; that all men ought to flatter and applaud them, and to approve of their very worst actions. They think that no man is a judge of their actions, and do not yield subjection to God himself. Since, therefore, they are so unbridled that they neither endure any advices nor any threatening the Prophet summons them to the judgment seat of God.

And with their princes They are honorably described, by way of acknowledgment, as the chosen princes of the people. This also deserves attention; for they thought that, on account of their rank, they enjoyed a kind of privilege which set them free from the restraints of law, and that though heathen kings and princes might give an account of their actions, they, on the contrary, were sacred persons. They thought, therefore, that they were beyond the reach of all reproof, and ought not to be addressed, like heathen men, by threats and terrors. On this account Isaiah expressly declares, that the Lord will not only call to account every kind of princes, but especially the proud hypocrites to whose care he had committed his people.

And you have destroyed the vineyard 65 The metaphor of a vine is very common, where a nation, and especially the nation of Israel, is the subject. (Psa 80:8; Jer 2:21.) And by this word the Prophet now shows their crime to be double, because they paid no more regard to the people whom God had loved with extraordinary affection that if they had ruled over a heathen nation. The pronoun you is likewise emphatic; for he addresses the vine-dressers themselves, who, instead of devoting themselves, as they ought to have done, to the cultivation of the vine, devoured it like wild beasts. Accordingly, he represents this to be a great aggravation of their cruelty; for how treacherous was it to destroy what they ought to have preserved and protected? By this comparison the Lord shows how great care he takes of his own people, and how warmly he loves them; not only because the Church is called his vine and inheritance, but by declaring that he will not endure the treachery and wickedness of those who have ruled over it tyrannically.

The spoil of the poor is in your houses He adds one circumstance, by which the other parts of their life might be known, that they had in their houses the prey and spoil of the poor. Now the palace of princes ought to resemble a sanctuary: for they occupy the dwelling place of God, which ought to be sacred to all. It is, therefore, the grossest sacrilege to turn a sanctuary into a den of thieves. He represents still more strongly their criminality by adding of the poor; for it is the most wicked of all acts of cruelty to plunder a poor and needy man, who cannot defend himself, and who ought rather to have been protected.

Calvin: Isa 3:15 - What mean ye that ye beat my people to pieces? // Saith the Lord Jehovah of hosts 15.What mean ye that ye beat my people to pieces? He mentions also other particulars, from which it is evident that they ruled in a haughty, cruel an...

15.What mean ye that ye beat my people to pieces? He mentions also other particulars, from which it is evident that they ruled in a haughty, cruel and oppressive manner. It was not necessary that the Prophet should describe minutely everything deserving reproof in the princes; for from these few circumstances it is evident with what injustice and cruelty and tyranny they ruled. But to whom shall the poor betake themselves but to the magistrate, who ought to be the father of his country and the protector of the wretched? On this account he employs a vehement interrogation, What? as if he had said, “What effrontery is this! What cruelty and barbarity, to abuse the mean condition of the poor, so as to have no compassion on them!” By two comparisons he describes their cruel oppression mingled with pride.

Saith the Lord Jehovah of hosts That the reproof may have all the weight that it ought to have, he brings forward God as speaking; for there is an implied contrast that these things should not be viewed as coming from the mouth of men, but that the accusation proceeds from God himself, and that he pursues those who are guilty of such injustice, and will at length take vengeance on them. Because those who have been exalted to any kind of honor conduct themselves so haughtily as to disdain every direction and advice, he therefore meets their pride by bringing forward the majesty of God, that they may not venture to despise his earnest and severe threatenings. Yet let us remember that this passage ought not to be understood as if the Prophet were speaking only about the mercy of God; for after having threatened vengeance indiscriminately on all, he particularly mentions those who are their heads, in order to show that no man can escape the arm of God: and here he employs what is called the argument from the greater to the less.” How would the Lord spare the lowest of the people, when he punishes even the princes themselves, because they have destroyed the vineyard?”

Calvin: Isa 3:16 - Because the daughters of Zion are haughty // And walk with stretched forth neck // And wandering eyes // And make a tinkling with their feet 16.Because the daughters of Zion are haughty Next follows another threatening against the ambition, luxury, and pride of women. On these points the P...

16.Because the daughters of Zion are haughty Next follows another threatening against the ambition, luxury, and pride of women. On these points the Prophet has not followed an exact order, but reproves sometimes one vice and sometimes another, as the subject appears to require, and afterwards sums up what he has said in a few words, as he did in the seventh verse of the first chapter. He therefore pronounces censure on gorgeous robes and superfluous ornaments, which were undoubted proofs of vanity and ostentation. Wherever dress and splendor are carried to excess, there is evidence of ambition, and many vices are usually connected with it; for whence comes luxury in men and women but from pride?

And walk with stretched forth neck First, then, he justly declares pride to be the source of the evil, and points it out by the sign, that is, by their gait; that the women walk with stretched-forth neck For as it is a sign of modesty to have a down-cast look, (as even heathen writers have declared,) so to have excessively holy looks is a sign of insolence; and when a woman lifts up her head it can betoken nothing but pride. The Prophet certainly acts wisely in beginning at the very fountain; for if he had begun by mentioning signs, such as dress, gait, and matters of that sort, it might have been easy to reply that still the mind was pure and upright; and that if their dress was somewhat too elegant and splendid, that was not a sufficient reason for approaching them with such bitter language, and summoning them to the judgement seat of God. Accordingly, in order to meet their unfounded accusations, he lays open the inward disease, which is manifested in the whole of their outward dress.

And wandering eyes 66 What he adds about wandering eyes denotes shameless lust, which for the most part is expressed by the eyes; for unchaste eyes are the heralds of an unchaste heart; but the eyes of chaste women are sedate, and not wandering or unsteady.

And make a tinkling with their feet This is a part of the indecent gesture by which wantonness is discovered. But it is not easy to say whether the women wore on their sandals some tinkling ornaments which made a noise as they walked, or whether they imitated the dancing women by a measured step; for the form of dresses since that time has been greatly changed. Yet I readily adopt the interpretation that they made a noise in walking, for this is very plainly expressed by the word employed.

Calvin: Isa 3:17 - Therefore will the Lord make bald 17.Therefore will the Lord make bald 67 the crown of the head Here the particle ו , (vau,) which signifies and, is put for therefore; for he th...

17.Therefore will the Lord make bald 67 the crown of the head Here the particle ו , (vau,) which signifies and, is put for therefore; for he threatens that, since neither gentle advices nor any words can reform them, the Lord will deal with them in a very different manner, and will not only employ sharp and severe language, but will advance in dreadful array, with an armed band, to take vengeance. Accordingly, as they had manifested their obstinacy from head to foot, so he declares that the Lord will exhibit the marks of his vengeance in every part of their body. He therefore begins with the head, where ornament is chiefly bestowed, and afterwards takes notice of the other parts.

It is worthy of notice that the Prophet had good reason for reproving, with so great earnestness and vehemence, the luxury of women; for while they are chargeable with many vices, they are most of all inflamed with mad eagerness to have fine clothes. Covetous as they naturally are, still they spare no expense for dressing in a showy manner, and even use spare diet, and deprive themselves of what nature requires, that their clothes may be more costly and elegant. So grievously are they corrupted by this vice, that it goes beyond every other.

History tells us what vast crowds the women brought together on account of the Oppian Law 68 which some wished to maintain, and others to repeal; and that transaction was not conducted with any gravity or moderation in consequence of the crowds of women. But we need not go far to find examples; for they are innumerable in almost every nation, and it is a vice which has been very common in every age. As we are dexterous and sharp-sighted in contriving apologies for defending our luxury and extravagance, the Prophet, on that account, has pointed his finger at the source of all the evils, namely, that mad ambition by which men are hurried along to obtain public notice, and to arrive at eminence above others; for, in order that they may be better known, they wish to outshine their neighbors by the elegance of their dress, that they may draw the eyes of others upon them.

Having pointed to the source of the evil, the Prophet descends to many particulars for the purpose of bringing to public view the fooleries of women, and enumerates a long catalogue of them, to show that, in gathering them together, nothing can exceed the curiosity which dwells in woman. Indeed there is no end to those contrivances; and it was not without reason that the ancients called the collection of a woman’s ornaments a world; 69 for if they were collected into one heap, they would be almost as numerous as the parts of the world. On this account the Prophet appears to search the women’s chests, and to bring into public view the gaudy trifles which they have treasured up in them, that their extravagant delight and boasting of these things may render their idleness and folly more evident to all. There is no superfluity, therefore, in this enumeration, though spread out in many words, by which their lawless desires are proved to be insatiable.

As to the particulars, I shall not stay to explain them, especially as the best Hebrew scholars have doubts about some of them, and cannot distinguish with certainty the forms of those ornaments. It is enough if we understand the general import and design of the Prophet; namely, that he heaps up and enumerates these trifles in order that the prodigious variety of them may disclose their luxury and ambition, so as to leave them without any excuse. It would be the height of impudence to allege that the contrivances made by the childish vanity of women, beyond what nature requires, are necessary for protecting the body. How many things are here enumerated which are not demanded by nature or necessity or propriety! What is the use of chains, bracelets, earrings and other things of the same sort? Hence it is plain enough that a superfluous collection of such ornaments admits of no excuse; that it gives evidence of excessive luxury which ought to be suppressed or restrained; and that frequently they are unchaste contrivances for weakening the mind and exciting lust. We need not wonder, therefore, that the Prophet speaks so sharply, and threatens severe punishments, against this vice.

Calvin: Isa 3:24 - Instead of a sweet smell there shall be stink // Instead of a girdle a rent 24.Instead of a sweet smell there shall be stink It is evident that the country here described abounds in aromatic herbs; and there is no reason to d...

24.Instead of a sweet smell there shall be stink It is evident that the country here described abounds in aromatic herbs; and there is no reason to doubt that in pleasant smells, as well as in other matters, they were luxurious. We see that those nations which are farthest removed from the east are not prevented either by distance or by expense from indulging in that kind of luxury. What may be expected to happen in those places where they are abundant? That they will excite lust and promote luxury is beyond all doubt He means, therefore, that ointments and sweet smells were abused by them in a variety of ways; for the sinful desires of men are ingenious in their contrivances, and can never be satisfied.

Instead of a girdle a rent Others have rendered it a falling off; because the Lord will ungird them. He intends to contrast things which are exceedingly opposite to each other; that as the women formerly were most carefully girt and adorned when they walked, they shall henceforth be torn and naked. He likewise contrasts baldness with curls; because they arranged their hair not in a modest but an extravagant fashion. Again, a belt is contrasted with sackcloth. Whether it was a belt, or some other kind of binding, it is certain that the Prophet meant a girdle, which was held in high estimation. Again, burning is contrasted with beauty; because fashionable ladies hardly venture to expose themselves to the sun’s rays, for fear of being sunburned; and he tells us that this will happen to them. In short, both men and women are instructed to make a sober use of the gifts of Goal, both in food and in clothing, and in the whole conduct of life. For the Lord cannot endure extravagance, and absolutely must inflict severe punishment on account of it; for it cannot be restrained by a lighter chastisement.

Calvin: Isa 3:25 - Thy men shall fall by the sword 25.Thy men shall fall by the sword He directs his discourse to Jerusalem and to the whole kingdom of Judah; for, after having demonstrated that the w...

25.Thy men shall fall by the sword He directs his discourse to Jerusalem and to the whole kingdom of Judah; for, after having demonstrated that the whole body is infected with a plague, and that no part of it is free from disease, and after leaving not even spared the women, he returns to the general doctrine. It would be improper that more than one husband should be assigned to one woman. Besides, what immediately follows applies exclusively to this nation. He particularly describes the punishment, that God will bring down by wars the whole strength of the people.

Calvin: Isa 3:26 - Her gates shall mourn and lament 26.Her gates shall mourn and lament Hence arises the mourning of the gates, which, he threatens, will take place when they have met with their calam...

26.Her gates shall mourn and lament Hence arises the mourning of the gates, which, he threatens, will take place when they have met with their calamities; for he means, that where there were great crowds and multitudes, nothing but a dismal solitude will be found. We know that at that time public meetings were held at the gates; and, therefore, as the gates sometimes rejoice at the multitude of citizens, so they are said to mourn on account of their frightful desolation. And yet I do not deny that he compares Jerusalem to a woman who is sad, and who bewails her widowhood; for it was customary with mourners to sit on the ground, as that nation was in the habit of using ceremonies and outward signs to a greater degree than would be consistent with our customs. But the sum of the matter is that the city will have lost her inhabitants.

Defender: Isa 3:4 - babes This prophecy was literally fulfilled when the wicked king Manasseh began his long and calamitous reign over Judah when he was a twelve-year old boy."

This prophecy was literally fulfilled when the wicked king Manasseh began his long and calamitous reign over Judah when he was a twelve-year old boy."

Defender: Isa 3:17 - daughters of Zion Isa 3:16-24 is a devastating indictment of the wanton behavior of the Jewish women of that day. When the women of a nation become as selfish and immor...

Isa 3:16-24 is a devastating indictment of the wanton behavior of the Jewish women of that day. When the women of a nation become as selfish and immoral as the men, the nation's doom is near."

TSK: Isa 3:1 - behold // the Lord // the stay behold : Isa 2:22 the Lord : Isa 1:24, Isa 36:12, Isa 51:22 the stay : Lev 26:26; Psa 105:16; Jer 37:21, Jer 38:9; Eze 4:16, Eze 4:17, Eze 14:13

TSK: Isa 3:2 - mighty // the ancient mighty : Isa 2:13-15; 2Ki 24:14-16; Psa 74:9; Lam 5:12-14; Amo 2:3 the ancient : Isa 9:15; Eze 8:12, Eze 9:5

TSK: Isa 3:3 - captain // the honourable man // eloquent orator captain : Exo 18:21; Deu 1:15; 1Sa 8:12 the honourable man : Heb. a man eminent in countenance, Jdg 8:18 eloquent orator : or, skilful of speech, Exo ...

captain : Exo 18:21; Deu 1:15; 1Sa 8:12

the honourable man : Heb. a man eminent in countenance, Jdg 8:18

eloquent orator : or, skilful of speech, Exo 4:10,Exo 4:14-16

TSK: Isa 3:4 - children children : 1Ki 3:7-9; 2Ch 33:1, 2Ch 34:1, 2Ch 36:2, 2Ch 36:5, 2Ch 36:9, 2Ch 36:11; Ecc 10:16

TSK: Isa 3:5 - the people // child // base the people : Isa 9:19-21, Isa 11:13; Jer 9:3-8, Jer 22:17; Eze 22:6, Eze 22:7, Eze 22:12; Amo 4:1; Mic 3:1-3, Mic 3:11; Zec 7:9-11; Mal 3:5; Jam 2:6, ...

TSK: Isa 3:6 - a man a man : Isa 4:1; Jdg 11:6-8; Joh 6:15

TSK: Isa 3:7 - swear // healer // neither bread swear : Heb. lift up the hand, Gen 14:22; Deu 32:40; Rev 10:5, Rev 10:6 healer : Heb. binder up, Isa 58:12; Jer 14:19; Lam 2:13; Hos 5:13, Hos 6:1 nei...

swear : Heb. lift up the hand, Gen 14:22; Deu 32:40; Rev 10:5, Rev 10:6

healer : Heb. binder up, Isa 58:12; Jer 14:19; Lam 2:13; Hos 5:13, Hos 6:1

neither bread : Princes and great men in the East, as Sir J. Chardin testifies, are obliged to have a great stock of clothes in readiness for presents on all occasions; and a great quantity of provisions for the table is equally necessary (see 1Ki 4:22, 1Ki 4:23. Neh 5:17, Neh 5:18). Hence the person desired to undertake the government, alleges as an excuse that he is not able to support the dignity of his station.

TSK: Isa 3:8 - Jerusalem // because // to provoke Jerusalem : 2Ch 28:5-7, 2Ch 28:18, 2Ch 33:11, 2Ch 36:17-19; Jer 26:6, Jer 26:18; Lam 5:16, Lam 5:17; Mic 3:12 because : Isa 5:18, Isa 5:19, Isa 57:4; ...

TSK: Isa 3:9 - The show // and they declare // Woe The show : Isa 3:16; 1Sa 15:32; 2Ki 9:30; Psa 10:4, Psa 73:6, Psa 73:7; Pro 30:13; Jer 3:3, Jer 6:15; Dan 7:20 and they declare : Gen 13:13, Gen 18:20...

TSK: Isa 3:10 - Say ye // they shall eat Say ye : Isa 26:20,Isa 26:21; Ecc 8:12; Jer 15:11; Eze 9:4, Eze 18:9-19; Zep 2:3; Mal 3:18; Rom 2:5-11 they shall eat : Psa 18:23, Psa 18:24, Psa 128:...

TSK: Isa 3:11 - Woe // for the reward // given him Woe : Isa 48:22, Isa 57:20,Isa 57:21, Isa 65:13-15, Isa 65:20; Psa 1:3-5, Psa 11:5, Psa 11:6; Ecc 8:13 for the reward : Psa 28:4, Psa 62:12; Pro 1:31;...

TSK: Isa 3:12 - children // lead thee // destroy children : Isa 3:4; 2Ki 11:1; Nah 3:13 lead thee : or, which call thee blessed, Isa 9:15; Num 6:23-27; Jer 5:31; Mat 15:14 destroy : Heb. swallow up, ...

children : Isa 3:4; 2Ki 11:1; Nah 3:13

lead thee : or, which call thee blessed, Isa 9:15; Num 6:23-27; Jer 5:31; Mat 15:14

destroy : Heb. swallow up, Mat 23:14

TSK: Isa 3:13 - standeth up standeth up : Psa 12:5; Pro 22:22, Pro 22:23, Pro 23:10,Pro 23:11; Hos 4:1, Hos 4:2; Mic 6:2

TSK: Isa 3:14 - enter // the ancients // ye have eaten enter : Job 22:4, Job 34:23; Psa 143:2 the ancients : Isa 3:2, Isa 3:3 ye have eaten : or, ye have burnt, Isa 5:7; Job 24:2-7; Jer 5:27; Amo 4:1; Mic ...

enter : Job 22:4, Job 34:23; Psa 143:2

the ancients : Isa 3:2, Isa 3:3

ye have eaten : or, ye have burnt, Isa 5:7; Job 24:2-7; Jer 5:27; Amo 4:1; Mic 2:2, Mic 6:10; Mat 21:33

TSK: Isa 3:15 - What mean // ye beat What mean : Eze 18:2; Jon 1:6 ye beat : Isa 58:4; Exo 5:14; Amo 2:6, Amo 2:7, Amo 8:4-6; Mic 3:2, Mic 3:3

TSK: Isa 3:16 - the daughters // are haughty // wanton eyes // mincing // and making the daughters : Isa 1:8, Isa 4:4; Mat 21:5; Luk 23:28 are haughty : Isa 24:4, Isa 32:9-11; Pro 16:18, Pro 30:13; Eze 16:49, Eze 16:50; Zep 3:11 wanton...

the daughters : Isa 1:8, Isa 4:4; Mat 21:5; Luk 23:28

are haughty : Isa 24:4, Isa 32:9-11; Pro 16:18, Pro 30:13; Eze 16:49, Eze 16:50; Zep 3:11

wanton eyes : Heb. deceiving with their eyes, Or, as messakkaroth ainayim is rendered in the Targum, ""painting their eyes with stibium"": for sakar is probably the same as the Chaldee sekar or that import.

mincing : or, tripping nicely

and making : The Eastern ladies wear on their ankles large rings to which smaller ones are attached, which make a tinkling sound as they move nimbly.

TSK: Isa 3:17 - smite // discover smite : Lev 13:29, Lev 13:30,Lev 13:43, Lev 13:44; Deu 28:27; Rev 16:2 discover : Heb. made naked, Isa 20:4, Isa 47:2, Isa 47:3; Jer 13:22; Eze 16:36,...

TSK: Isa 3:18 - tinkling ornaments // cauls // round tires tinkling ornaments : Isa 3:16 cauls : or, networks, Shevisim probably the rich embroidered kerchiefs used to bind on their caps on the head, descri...

tinkling ornaments : Isa 3:16

cauls : or, networks, Shevisim probably the rich embroidered kerchiefs used to bind on their caps on the head, described by Lady M. W. Montague, Let. 32.

round tires : Jdg 8:21 *marg.

TSK: Isa 3:19 - chains // the bracelets // mufflers chains : or, sweet-balls, Neteephoth earrings or drops; in Arabic, netafaṫ the bracelets : Gen 24:22, Gen 24:30,Gen 24:53, Gen 38:18, Gen 38:25; ...

chains : or, sweet-balls, Neteephoth earrings or drops; in Arabic, netafaṫ

the bracelets : Gen 24:22, Gen 24:30,Gen 24:53, Gen 38:18, Gen 38:25; Exo 35:22; Num 31:50; Eze 16:11

mufflers : or, spangled ornaments

TSK: Isa 3:20 - tablets // the earrings tablets : Heb. houses of the soul, Probably perfume boxes, as rendered by Bp. Lowth. the earrings : Lechashim probably amulets. Gen 35:4; Exo 32:2;...

tablets : Heb. houses of the soul, Probably perfume boxes, as rendered by Bp. Lowth.

the earrings : Lechashim probably amulets. Gen 35:4; Exo 32:2; Eze 16:12; Hos 2:13

TSK: Isa 3:21 - rings // nose jewels rings : Gen 41:42; Est 8:12; Son 5:14; Luk 15:22; Jam 2:2 nose jewels : Gen 24:47; 1Ti 2:9, 1Ti 2:10; 1Pe 3:3, 1Pe 3:4

TSK: Isa 3:22 - The changeable suits The changeable suits : Machalatzoth probably loose robes, used according to the weather.

The changeable suits : Machalatzoth probably loose robes, used according to the weather.

TSK: Isa 3:23 - glasses // fine linen // veils glasses : Exo 38:8 fine linen : Gen 41:42; 1Ch 15:27; Eze 16:10; Luk 16:19; Rev 19:8, Rev 19:14 veils : Gen 24:65; Rth 3:15; Son 5:7

TSK: Isa 3:24 - instead // baldness // a girding // burning instead : Isa 57:9; Pro 7:17 baldness : Isa 22:12; Eze 7:18; Mic 1:16 a girding : Isa 15:3, Isa 32:9-11; Job 16:15; Jer 4:8, Jer 6:26, Jer 48:37, Jer ...

TSK: Isa 3:25 - Thy men // mighty Thy men : 2Ch 29:9; Jer 11:22, Jer 14:18, Jer 18:21, Jer 19:7, Jer 21:9; Lam 2:21; Amo 9:10 mighty : Heb. might

Thy men : 2Ch 29:9; Jer 11:22, Jer 14:18, Jer 18:21, Jer 19:7, Jer 21:9; Lam 2:21; Amo 9:10

mighty : Heb. might

TSK: Isa 3:26 - her gates // desolate // shall sit her gates : Jer 14:2; Lam 1:4 desolate : or, emptied, Heb. cleansed shall sit : Isa 47:1; Job 2:8, Job 2:13; Lam 2:10; Eze 26:16; Luk 19:44

her gates : Jer 14:2; Lam 1:4

desolate : or, emptied, Heb. cleansed

shall sit : Isa 47:1; Job 2:8, Job 2:13; Lam 2:10; Eze 26:16; Luk 19:44

kecilkan semua
Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Isa 3:1 - Behold // The stay and the staff Behold look upon it as a thing as certain as if it were already done. The stay and the staff all the supports of their state and church. The whole...

Behold look upon it as a thing as certain as if it were already done.

The stay and the staff all the supports of their state and church. The whole stay of bread, called elsewhere the staff of bread ; whereby is understood either,

1. The nourishing power of bread, which wholly depend upon God’ s blessing; or rather,

2. Bread itself, as this phrase is understood, Lev 26:26 Psa 105:16 Eze 4:16 , and directly explained, Eze 5:16 , bread which is the staff of life.

Poole: Isa 3:2 - The mighty man // The prudent The mighty man strong and valiant men. The judge; the civil magistrates. The prophet; either strictly so called, the want of whom is matter of grief;...

The mighty man strong and valiant men. The judge; the civil magistrates. The prophet; either strictly so called, the want of whom is matter of grief; see Psa 74:9 ; or largely, so as to include all skilful and faithful teachers.

The prudent whose wisdom and conduct was necessary to preserve them from ruin. The ancient; whose wisdom was increased by long experience.

Poole: Isa 3:3 - The captain of fifty // The eloquent orator The captain of fifty there shall not be a man left able to command and manage fifty soldiers, and much less such as could command hundreds or thousan...

The captain of fifty there shall not be a man left able to command and manage fifty soldiers, and much less such as could command hundreds or thousands, which yet were necessary. The honourable man ; men of high birth, and place, and power, and reputation. The counsellor ; wise and learned statesmen. The cunning artificer, who could make either ornaments for times of peace, or instruments for war; which therefore conquerors took away from those nations whom they subdued, 1Sa 13:19,20 2Ki 24:14 .

The eloquent orator Heb. the skilful of charm ; whereby he understands either,

1. Charmers, whom he threatens to take away, not as if such persons were blessings to a people, or the removing of such were a curse, but only because they made great use of them, and trusted to them. And so he signifies that God would remove all the grounds of their confidence, both right and wrong, and make their case desperate. As, in like manner, and for the same reason, God threatens the Israelites that they should be, as without a sacrifice, so without teraphim , Hos 3:4 . Or,

2. As most understand it, such as could powerfully persuade, and, as it were, chain that ungovernable beast, the multitude of common people, by their eloquence, to do those things which were necessary for their peace and safety; for this word may be taken in a good sense, as divination is, Pro 16:10 .

Poole: Isa 3:4 - Children Children either, 1. In age, whose minority corrupt ministers of state commonly abuse to great mischiefs; or, 2. In understanding, experience, and m...

Children either,

1. In age, whose minority corrupt ministers of state commonly abuse to great mischiefs; or,

2. In understanding, experience, and manners; foolish, froward, unteachable, &c.

Poole: Isa 3:5 - The people shall be oppressed // The child shall behave himself proudly against the ancient, and the base against the honourable The people shall be oppressed by the command or connivance of such childish rulers. The child shall behave himself proudly against the ancient, and ...

The people shall be oppressed by the command or connivance of such childish rulers.

The child shall behave himself proudly against the ancient, and the base against the honourable foolish and unworthy men shall by wicked arts gain the favour and abuse the power of the prince, and thereby behave themselves insolently towards their betters.

Poole: Isa 3:6 - A man shall take hold of his brother of the house of his father // Thou hast clothing // Be thou our ruler // Let this ruin be under thine hand A man shall take hold of his brother of the house of his father whereas envy ordinarily reigns in near relations, when one brother is advanced far ab...

A man shall take hold of his brother of the house of his father whereas envy ordinarily reigns in near relations, when one brother is advanced far above all the rest.

Thou hast clothing: we are utterly undone, and have neither food nor raiment; but thou hast something yet left to support the dignity which we offer to thee, and to enable thee to execute thine office.

Be thou our ruler: he showeth that misgovernment should cause the dissolution of the government, and that the former governors should be removed either by foreign force, or by domestic insurrection.

Let this ruin be under thine hand to wit, to heal it, as it is explained in the next verse. Undertake the charge of this tottering state.

Poole: Isa 3:7 - He shall swear // An healer // In my house is neither bread nor clothing He shall swear Heb. he shall lift up ; understand either, 1. His voice; he shall cry aloud, to show his earnestness in refusing the offer; or, 2. ...

He shall swear Heb. he shall lift up ; understand either,

1. His voice; he shall cry aloud, to show his earnestness in refusing the offer; or,

2. His hand, which was the usual gesture in swearing, Gen 14:22 Deu 32:40 , &c., to show his resolvedness.

An healer a repairer of the ruins of the state.

In my house is neither bread nor clothing I have not sufficient provisions, either of food or raiment, for my own family; much less, as you falsely suppose, for the discharge of so high a trust.

Poole: Isa 3:8 - -- Of his glorious majesty, whom they ought to reverence and adore.

Of his glorious majesty, whom they ought to reverence and adore.

Poole: Isa 3:9 - The show of their countenance doth witness against them // They declare their sin // They hide it not // They have rewarded The show of their countenance doth witness against them their pride, and wantonness, and impiety manifestly shows itself in their very looks and carr...

The show of their countenance doth witness against them their pride, and wantonness, and impiety manifestly shows itself in their very looks and carriages, and will be swift witness against them both before God and men.

They declare their sin they act it publicly, casting off all fear of God, and reverence to men, and they glory in it.

They hide it not as men do who have any remainders of modesty or ingenuity.

They have rewarded i.e. procured a fit recompence for their wickedness, even utter ruin. Or, they have done ; for this word is oft so used, without any signification of a recompence, as Psa 7:4 . They cannot blame me, but themselves; their destruction is wholly from themselves. Compare Hos 13:9 .

Poole: Isa 3:10 - Say ye // They shall eat the fruit of their doings Say ye: God hath said it, and doth now by me say it; and you, O ye priests and Levites, say it in your sermons to the people. They shall eat the fru...

Say ye: God hath said it, and doth now by me say it; and you, O ye priests and Levites, say it in your sermons to the people.

They shall eat the fruit of their doings let not them fear, for God will be their safeguard and portion in the common calamity.

Poole: Isa 3:11 - Woe unto the wicked! Woe unto the wicked! these heavy judgments are designed against them, and shall certainly find them out, though here they be mixed with the righteous...

Woe unto the wicked! these heavy judgments are designed against them, and shall certainly find them out, though here they be mixed with the righteous.

Poole: Isa 3:12 - Women // They which lead thee // Destroy the way of thy paths Women either, 1. Properly so called, by their favour and power with the rulers; or, 2. Weak and effeminate rulers, such being called women both i...

Women either,

1. Properly so called, by their favour and power with the rulers; or,

2. Weak and effeminate rulers, such being called women both in sacred and profane writings.

They which lead thee thy rulers, civil and ecclesiastical, whose duty it is to show thee the right way. Or, as others, they that bless thee , i.e. thy false prophets, which flatter thee, and speak peace to thee.

Destroy the way of thy paths keep thee from the knowledge or practice of that way which leads to thy salvation, and mislead thee into evil courses, by their wicked counsels or examples.

Poole: Isa 3:13 - The Lord standeth up // To judge the people The Lord standeth up he will shortly and certainly stand up as a judge, to inquire into the cause, and to give sentence. To judge the people i.e. t...

The Lord standeth up he will shortly and certainly stand up as a judge, to inquire into the cause, and to give sentence.

To judge the people i.e. to defend and deliver them, or to judge for them, as this phrase is oft used.

Poole: Isa 3:14 - The ancients // Eaten up // The vineyard // The spoil of the poor The ancients the princes or rulers, as it is explained in the next clause, who are oft called elders, because such were commonly and fitly chosen out...

The ancients the princes or rulers, as it is explained in the next clause, who are oft called elders, because such were commonly and fitly chosen out of those who were ripe in years.

Eaten up destroyed instead of preserving and dressing it, as you should have done.

The vineyard the church and commonwealth of Israel, which is oft called God’ s vineyard, as Psa 80:8,14,15 Isa 5:1 Jer 2:21 , &c., and here the vineyard , by way of eminency; or, the vineyard which was committed to your care to keep.

The spoil of the poor the goods which you have violently taken away from the poor.

Poole: Isa 3:15 - What mean ye? // Grind What mean ye? what warrant have ye for it? how durst you presume to do it? Grind or batter , as the word is used, Exo 32:20 ; smite them cruelly: ...

What mean ye? what warrant have ye for it? how durst you presume to do it?

Grind or batter , as the word is used, Exo 32:20 ; smite them cruelly: see Isa 58:4 .

Poole: Isa 3:16 - The daughters of Zion // Walk with stretched forth necks // Wanton eyes // Walking and mincing as they go The daughters of Zion the women; as hitherto he reproved the men. Walk with stretched forth necks affecting stateliness, Psa 75:5 , and to seem tal...

The daughters of Zion the women; as hitherto he reproved the men.

Walk with stretched forth necks affecting stateliness, Psa 75:5 , and to seem tall.

Wanton eyes or, as others, twinkling with their eyes in a lascivious manner.

Walking and mincing as they go after the manner of loose and wanton persons. Making a tinkling with their feet, by some ornaments which they wore upon their shoes.

Poole: Isa 3:17 - Will smite with a scab the crown of the head Will smite with a scab the crown of the head will by sending scabs, or by other ways, take off the hair of their head, which is a woman’ s glory...

Will smite with a scab the crown of the head will by sending scabs, or by other ways, take off the hair of their head, which is a woman’ s glory, 1Co 11:15 , and which doubtless ministered to their pride and wantonness. Others render it, he will make bald , &c. Discover their secret parts, by giving her into the power of those enemies that shall either strip her of all her raiments, not leaving her sufficient to cover her nakedness; or otherwise abuse her by such immodest and contemptuous actions. Compare Isa 47:3 Eze 16:37 23:10,26 .

Poole: Isa 3:18 - Cauls // Round tires like the moon Cauls: as for this and the other Hebrew words here following, I judge it unnecessary and improper to trouble the English reader with the differing in...

Cauls: as for this and the other Hebrew words here following, I judge it unnecessary and improper to trouble the English reader with the differing interpretations given of them by learned men, which the curious may find in my Latin Synopsis. It is agreed by all that they were ornaments used by that people in those times, and made fuel to their lusts. And it is of no concernment to the direction, either of our faith or manners, exactly to understand the nature and differences of them. And therefore I shall take them as they are in our translation.

Round tires like the moon there were in ancient time, and at this day there are, some jewels or other ornaments worn which carry a manifest resemblance to the moon or half moon. Compare Jud 8:21,26 .

Poole: Isa 3:20 - The bonnets // The tablets The bonnets: these were ornaments to cover the head, common both to men, as Exo 39:28 , and to women, as here. The tablets Heb. the houses of the ...

The bonnets: these were ornaments to cover the head, common both to men, as Exo 39:28 , and to women, as here.

The tablets Heb. the houses of the soul, or of life, or of breath ; whereby he seems to mean boxes of excellent perfumes, which are of great efficacy to revive our drooping spirits, and to that end are oft applied to such as are ready to faint away.

Poole: Isa 3:21 - -- Which were fastened to the head, and hung down upon the forehead to the beginning of the nose; of which see Gen 24:22,47 Jud 8:24 , &c.

Which were fastened to the head, and hung down upon the forehead to the beginning of the nose; of which see Gen 24:22,47 Jud 8:24 , &c.

Poole: Isa 3:22 - -- Of silver or gold, either used to curl the hair, or rather fastened and worn in the hair; which custom is not altogether disused at this day.

Of silver or gold, either used to curl the hair, or rather fastened and worn in the hair; which custom is not altogether disused at this day.

Poole: Isa 3:23 - The glasses The glasses the looking-glasses, as we call them, though in truth they were not made of glass, but of bright and burnished brass.

The glasses the looking-glasses, as we call them, though in truth they were not made of glass, but of bright and burnished brass.

Poole: Isa 3:24 - Instead of sweet smell // there shall be stink // Instead of a girdle // a rent // Burning Instead of sweet smell those perfumes mentioned Isa 3:20 , there shall be stink from their scabs, mentioned Isa 3:17 , or from other ill usages of ...

Instead of sweet smell those perfumes mentioned Isa 3:20 ,

there shall be stink from their scabs, mentioned Isa 3:17 , or from other ill usages of their enemies.

Instead of a girdle which were fine and costly, and useful to gird their garments about them,

a rent either the rending of their garments for grief; or torn and tattered garments, not sufficient to cover their bodies.

Burning by the heat of the sun, to which they are now commonly exposed, from which they used formerly to guard themselves with great care.

Poole: Isa 3:26 - Her gates Her gates the gates of Zion or Jerusalem, which, by a figure very usual in sacred Scripture and all authors, are said to lament, to imply the great d...

Her gates the gates of Zion or Jerusalem, which, by a figure very usual in sacred Scripture and all authors, are said to lament, to imply the great desolation of the place, that there should be no people to go out and come in by the gates, or to meet together in the gates, as they used to do. Shall sit upon the ground, like a mournful woman bewailing the loss of her husband and children.

Haydock: Isa 3:1 - Strong // Validam // Strength Strong. Hebrew and Septuagint imply, "woman." (Haydock) --- Validam. (St. Cyprian, Test. i.) --- After the death of Christ, the Jews had none s...

Strong. Hebrew and Septuagint imply, "woman." (Haydock) ---

Validam. (St. Cyprian, Test. i.) ---

After the death of Christ, the Jews had none strong. (St. Jerome) ---

Strength. Hebrew, "staff," or support (Leviticus xxvi. 26.) in the dreadful famine which fell on Jerusalem, Lamentations iv. 5, 10. Who then shall rely on the power of any man? (Chap. ii. 22.) (Calmet) ---

The Jews were depressed at the sieges of their city, and will be so till the end of the world. (Worthington)

Haydock: Isa 3:2 - Prophet Prophet. Ezechiel was taken away under Jechonias. Other prophets were disregarded, and the cunning man, ( ariolus, which may be understood in a ...

Prophet. Ezechiel was taken away under Jechonias. Other prophets were disregarded, and the cunning man, ( ariolus, which may be understood in a good or bad sense. Calmet) every false prophet was silent, when danger threatened.

Haydock: Isa 3:3 - Countenance // Architect // Eloquent Countenance. Septuagint, "the admired counsellor," (Haydock) who came into the king's presence. --- Architect. 4 Kings xxiv. 14. (Calmet) --- E...

Countenance. Septuagint, "the admired counsellor," (Haydock) who came into the king's presence. ---

Architect. 4 Kings xxiv. 14. (Calmet) ---

Eloquent. Literally, "mystic." (Haydock) ---

Aquila and Symmachus, "enchanter."

Haydock: Isa 3:4 - Effeminate Effeminate. Hebrew, "babes." Septuagint, "scoffers." Aquila, &c., "changers," (Calmet) who give way to unnatural excesses, Romans i. 27. (Haydock...

Effeminate. Hebrew, "babes." Septuagint, "scoffers." Aquila, &c., "changers," (Calmet) who give way to unnatural excesses, Romans i. 27. (Haydock) ---

Some manifest a prudence beyond their years: but the last kings of Juda did not, 2 Paralipomenon xxxvi. 1., and Ecclesiastes x. 16.

Haydock: Isa 3:5 - People People. They were divided, whether they should continue to obey Nabuchodonosor, or listen to the Egyptians. Ismael slew Godolias, Jeremias xli.

People. They were divided, whether they should continue to obey Nabuchodonosor, or listen to the Egyptians. Ismael slew Godolias, Jeremias xli.

Haydock: Isa 3:6 - Garment // Ruin Garment. They were ready to follow any, who was not quite destitute, like themselves, Jeremias xxxix. 10. --- Ruin. Fallen people.

Garment. They were ready to follow any, who was not quite destitute, like themselves, Jeremias xxxix. 10. ---

Ruin. Fallen people.

Haydock: Isa 3:7 - Clothing Clothing. The indigent were excluded from dignities, for fear lest they should seek to enrich themselves by unjustifiable means, Exodus xviii. 22. ...

Clothing. The indigent were excluded from dignities, for fear lest they should seek to enrich themselves by unjustifiable means, Exodus xviii. 22. (Plut.[Plutarch?] in Sol.) (Pliny, [Natural History?] xvi. 19.) (Calmet)

Haydock: Isa 3:8 - For // And their For. The prophet tells what will happen. (Menochius) --- And their. Septuagint, "are sinful, disbelieving what regards the Lord. Wherefore now ...

For. The prophet tells what will happen. (Menochius) ---

And their. Septuagint, "are sinful, disbelieving what regards the Lord. Wherefore now their glory is brought low." (Haydock) ---

They must have followed a very different Hebrew copy from ours. (Calmet)

Haydock: Isa 3:9 - Shew // Hacurath Shew, ( agnitio. ) "Knowledge." (Worthington) --- Impudence, &c. (Calmet) --- Hacurath (Haydock) occurs no where else. (Calmet) --- From thei...

Shew, ( agnitio. ) "Knowledge." (Worthington) ---

Impudence, &c. (Calmet) ---

Hacurath (Haydock) occurs no where else. (Calmet) ---

From their countenance we may judge that they are proud, &c. (Menochius)

Haydock: Isa 3:10 - Well // He shall Well. Jeremias (xxxix. 11.) was treated by the enemy with great respect. Septuagint, "having said, let us bind the just man, for he is troublesome,...

Well. Jeremias (xxxix. 11.) was treated by the enemy with great respect. Septuagint, "having said, let us bind the just man, for he is troublesome, (Haydock) or displeasing (Calmet) to us. Hence they," &c. (Haydock) (Wisdom ii. 12.) Many of the Fathers quote it thus. But our version agrees well with the original, as Isaias joins consoling predictions with those which are of a distressing nature. (Calmet) ---

Yet the Septuagint seem to have thrown light on the Hebrew by supplying an omission from the book of Wisdom. (Houbigant) ---

Thus all must be explained of the wicked, whose malice shall be punished. ---

He shall. St. Jerome and all versions read, "they shall eat the fruit of their doings, or devices." Fructum adinventionum suarum comedent. (Haydock) ---

All who hear of this must applaud the just God for acting well in their punishment. According to the Septuagint, Christ and his adversaries are clearly pointed out. (Calmet)

Haydock: Isa 3:12 - Women // Blessed Women. "Let no women be our senate, as the impious Porphyrius objects." The scribes and Pharisees sought for lucre and pleasure. The teacher appro...

Women. "Let no women be our senate, as the impious Porphyrius objects." The scribes and Pharisees sought for lucre and pleasure. The teacher approved by the Church must excite tears and not laughter; he must correct sinners, and pronounce no one blessed. (St. Jerome) (Haydock) ---

The last kings of Juda were real tyrants, and weak as women. (Calmet) ---

Blessed. Protestants' marginal note, and the text has, "lead thee."

Haydock: Isa 3:16 - Pace Pace. Protestants, "and making a tinkling with their feet," (Haydock) by means of little rings round their legs. (Calmet) Stridore ad se juvenes ...

Pace. Protestants, "and making a tinkling with their feet," (Haydock) by means of little rings round their legs. (Calmet) Stridore ad se juvenes vocat. (St. Jerome, ep. xlvii.) ---

The daughters of Sion, denote all the cities and villages which were defaced by the Chaldeans, and still more by the Romans, forty years after Christ. (St. Jerome) (Worthington)

Haydock: Isa 3:17 - Bald // Hair Bald. Like slaves, Deuteronomy xxi. 12. --- Hair. Hebrew and Septuagint, "shame."

Bald. Like slaves, Deuteronomy xxi. 12. ---

Hair. Hebrew and Septuagint, "shame."

Haydock: Isa 3:18 - Of shoes // Decorem....invitatorem libidinis scimus Of shoes. Hebrew, "gold tissue," Psalm xliv. 14. This term occurs no where else, and many of these superfluous ornaments are not well known. But w...

Of shoes. Hebrew, "gold tissue," Psalm xliv. 14. This term occurs no where else, and many of these superfluous ornaments are not well known. But we may conclude that they are pernicious to a state, and hateful to God. (Calmet) ---

Decorem....invitatorem libidinis scimus. (Tertullian, cult.)

Haydock: Isa 3:24 - Stench Stench. The Jews are noted on this account, as if in consequence of this curse, or of their being confined to prisons, &c. Fœtentium Judזorum et...

Stench. The Jews are noted on this account, as if in consequence of this curse, or of their being confined to prisons, &c. Fœtentium Judזorum et tumultuantium sזpe tזdio percitus. ---

M. Aurelius "was often weary of the stinking and seditious Jews." (Marcellin ii.)

Haydock: Isa 3:25 - Fairest Fairest. They shall not be spared. (Calmet) --- "As they have perished by their beauty, their fairest," &c. (Chaldean)

Fairest. They shall not be spared. (Calmet) ---

"As they have perished by their beauty, their fairest," &c. (Chaldean)

Haydock: Isa 3:26 - Ground Ground. The posture of captives, Lamentations i. 1.

Ground. The posture of captives, Lamentations i. 1.

Gill: Isa 3:1 - For, behold, the Lord, the Lord of hosts // doth take away from Jerusalem, and from Judea // the stay and the staff, the whole stay of bread, and the whole stay of water For, behold, the Lord, the Lord of hosts,.... These titles of Jehovah, expressive of power and authority, are used to show that he is able to execute ...

For, behold, the Lord, the Lord of hosts,.... These titles of Jehovah, expressive of power and authority, are used to show that he is able to execute what he threatens to do; and the word "behold" is prefixed, to excite attention to what is about to be said:

doth take away from Jerusalem, and from Judea; the present tense is used for the future, because of the certainty of what would be done to the Jews, both in city and country; for as in the preceding chapter Isa 2:1 it is foretold what shall befall the antichristian party among the nations of the world, this is a prophecy of the destruction of the Jews by the Romans; at which time there would be a dreadful famine, signified by the taking away

the stay and the staff, the whole stay of bread, and the whole stay of water; bread and water being the stay and staff of man's life, which support and maintain it; and, in case of disobedience, a famine was threatened this people very early, and in much such terms as here, Lev 26:26 and as there was a very sore famine at the siege of Jerusalem by Nebuchadnezzar, Jer 52:6 so there was a very dreadful one when the city was besieged by the Romans, as related by Josephus, and predicted by Christ, Mat 24:7.

Gill: Isa 3:2 - The mighty man, and man of war // the judge and the prophet // and the prudent and the ancient The mighty man, and man of war,.... The meaning is either that these should die in war, as thousands of them did; or that men fit to be generals of ar...

The mighty man, and man of war,.... The meaning is either that these should die in war, as thousands of them did; or that men fit to be generals of armies should be removed by death before this time, so that they should have none to go out with their armies, and meet the enemy:

the judge and the prophet; there should be none to sit upon the bench, and administer justice to the people in civil affairs, and to determine causes relating to life and death; and none to instruct them in religious matters, and deliver the mind and will of God to them; and before this time the Jews were under the Roman jurisdiction, and had a Roman governor over them, and had not power to judge in capital cases, in matters of life and death, as they suggest, Joh 18:31 and they say z, that forty years before the destruction of the temple this power was taken from them; and at the time that Jerusalem was besieged, and taken by the Romans, and before that, they had no prophets among them; for though there were prophets in the Christian churches, yet none among them; this shows that this prophecy cannot be understood of the Babylonish captivity, because there were prophets then, as Jeremy, Ezekiel, and Daniel, but of Jerusalem's destruction by the Romans:

and the prudent and the ancient: with whom are wisdom, and who are fit to give advice and counsel in matters of difficulty; but these would be removed by famine or sword. The first of these words is used sometimes in an ill sense, for a diviner or soothsayer, Deu 18:10. The Jewish writers a interpret it of a king, according to Pro 16:10 and it is certain they were without one at this time, and have been ever since, Hos 3:4.

Gill: Isa 3:3 - The captain of fifty // and the honourable man // and the counsellor // cunning artificer // and the eloquent orator The captain of fifty,.... A semi-centurion, such an one as in 2Ki 1:9. So far should there be from being captains of thousands, and of hundreds, that ...

The captain of fifty,.... A semi-centurion, such an one as in 2Ki 1:9. So far should there be from being captains of thousands, and of hundreds, that there should not be one of fifty:

and the honourable man; by birth, breeding, and behaviour, through riches and greatness; and one of power and authority among the people, and in their favour and esteem:

and the counsellor; one able to give advice in matters of moment and difficulty, and in controversy between man and man; it suggests that nothing should be done with advice and counsel, with wisdom and discretion, but all tumult and sedition, as the history of these times shows: the Jews b interpret this of one that knows how to intercalate years, and fix the months: and the

cunning artificer: in any kind of metal, old, silver, brass, and iron, and in any sort of wood, and in any kind of manual and mechanical business; which would now be laid aside, shops shuts up, and all trade and business neglected and discouraged, occasioned partly by the siege without, and chiefly by their internal divisions and robberies, and by their zealots and cutthroats, which swarmed among them. The Septuagint render it, "the wise architect", or "masterbuilder"; the same word is used by the apostle in 1Co 3:10,

and the eloquent orator; who has the tongue of the learned, and can speak a word in season to the distressed; or who is able to plead at the bar the cause of the injured and oppressed, the widow and the fatherless. Aben Ezra interprets it of one that is skilful in enchanting serpents; that charms wisely, as in Psa 58:5 it may be rendered, "one that understands enchantment" c: with the Septuagint it is a "prudent hearer"; sad is the case of a nation when men of so much usefulness are taken away from them. See 2Ki 24:15.

Gill: Isa 3:4 - And I will give children to be their princes // and babes shall rule over them And I will give children to be their princes,.... Either in age, or in understanding, who are really so, or act like such; and in either sense, when ...

And I will give children to be their princes,.... Either in age, or in understanding, who are really so, or act like such; and in either sense, when this is the case, it is an unhappiness to a nation, Ecc 10:16,

and babes shall rule over them; which is the same as before. The Targum is,

"the weak shall rule over them;''

such who are weak in their intellectuals, or are of mean pusillanimous spirits, "effeminate", as the Vulgate Latin version renders it; and so as "children" are opposed to the "ancient", that should be taken away, these are opposed to "men of might" and courage, who would now be wanting: or "men of illusions", as in the margin; such as were subtle as foxes, and should deceive them, and impose upon them, and were audacious and impudent, and would mock at them, and despise them. So Jarchi and Abarbinel; and according to this sense of the word the Septuagint, Syriac, and Arabic versions, render it, "mockers shall rule over them".

Gill: Isa 3:5 - And the people shall be oppressed, everyone by another, and everyone by his neighbour // the child shall behave himself proudly against the ancient // and the base against the honourable And the people shall be oppressed, everyone by another, and everyone by his neighbour,.... There being no governors, or such as were unfit for governm...

And the people shall be oppressed, everyone by another, and everyone by his neighbour,.... There being no governors, or such as were unfit for government, no decorum was kept and observed, but a mere anarchy; and so everyone did as he pleased, as when there was no king in Israel; and everyone rushed into the house of his neighbour, and plundered his goods; this was the case of Jerusalem, at the time of the siege, it abounding with robbers and spoilers:

the child shall behave himself proudly against the ancient; show no respect to them, nor honour them, as the law requires in Lev 19:32 but behave insolently towards them; and so the Jews say d, that when the son of David is come, as he now would be, young men shall make ashamed the faces of old men, and old men shall stand before young men:

and the base against the honourable; persons of a mean birth and extract would rise up against and insult such as were men of families and fortune, of noble birth and of high degree.

Gill: Isa 3:6 - When a man shall take hold of his brother of the house of his father // saying, thou hast clothing, be thou our ruler // and let this ruin be under thy hand When a man shall take hold of his brother of the house of his father,.... One of the same country, kindred, and family; for only one of their brethren...

When a man shall take hold of his brother of the house of his father,.... One of the same country, kindred, and family; for only one of their brethren, and not a stranger, might rule over them, Deu 17:15 this taking hold of him may design not so much a literal taking hold of his person, his hand or garment, much less using any forcible measures with him; though indeed the Jews would have took Christ by force, who was one of their brethren, and would have made him a temporal king, which he refused, as this man did here spoken of, Joh 6:15 but rather an importunate desire and entreaty, urging him, as follows,

saying, thou hast clothing, be thou our ruler; that is, he had good and rich clothing, fit for a ruler or civil magistrate to appear in, which everyone had not, and some scarce any in those troublesome times:

and let this ruin be under thy hand; that is, let thy care, concern, and business, be to raise up the almost ruined state of the city and nation; and let thy hand be under it, to support and maintain it. The Targum is,

"and this power shall be under thy hand;''

thou shalt have power and government over the nation, and the honour and greatness which belong unto it, and all shall be subject unto thee. The Septuagint renders it, "let my meat be under thee", or "from thee", as the Arabic version.

Gill: Isa 3:7 - In that day shall he swear // I will not be a healer // for in my house is neither bread nor clothing // make me not a ruler of the people In that day shall he swear,.... Or "lift up", that is, his hand e, which was a gesture used in swearing, and therefore is so rendered; the meaning is,...

In that day shall he swear,.... Or "lift up", that is, his hand e, which was a gesture used in swearing, and therefore is so rendered; the meaning is, that he shall at once immediately give an answer, and for the solemn confirmation of it shall say an oath with it, saying,

I will not be a healer, or "a binder"; that is, of wounds, of political wounds, made in the nation, and which were incurable. See Isa 1:6 for the meaning is, that he neither was fit to be, nor could he be, a healer of the distempered state of the nation, it was so desperately bad. The Targum is,

"I am not fit to be a head or governor;''

and so Kimchi explains it of a governor, who, he says, is so called, because he binds and imprisons those that transgress his commands; and to this sense Jarchi and Abarbinel:

for in my house is neither bread nor clothing; not a sufficiency of either to support such grandeur and dignity; not enough to keep a proper table, and a suitable equipage:

make me not a ruler of the people; this shows that the state of the nation must be very bad indeed, that men, who are naturally ambitious of power and honour, should refuse government when offered to them.

Gill: Isa 3:8 - For Jerusalem is ruined, and Judah is fallen // because their tongue and their doings are against the Lord // to provoke the eyes of his glory For Jerusalem is ruined, and Judah is fallen, This is a reason given why the government of them is refused; they were fallen into such a ruinous cond...

For Jerusalem is ruined, and Judah is fallen, This is a reason given why the government of them is refused; they were fallen into such a ruinous condition, that there was no probability of recovering them. And the reason of this their fall and ruin is,

because their tongue and their doings are against the Lord; against the Lord Jesus Christ, whom they reproached and vilified as an impostor, a blasphemer, and a seditious person; and whom they spit upon, buffeted, scourged, and crucified:

to provoke the eyes of his glory; whose glory, as seen by some in the days of his humiliation, was as the glory of the only begotten of the Father; and, upon his ascension, he was crowned with glory and honour: and as his eyes saw, as well as his ears heard, all their blasphemy and wickedness; so they refusing to have him to reign over them, he was provoked to come in his kingdom with power, and cause his wrath to fall upon them to the uttermost, in the destruction of their country, city, and temple.

Gill: Isa 3:9 - The shew of their countenance doth witness against them // and they declare their sin as Sodom // hide it not // woe to their soul, for they have rewarded evil unto themselves The shew of their countenance doth witness against them,.... The word translated "shew" is only used in this place. Some derive it from נכר, "to kn...

The shew of their countenance doth witness against them,.... The word translated "shew" is only used in this place. Some derive it from נכר, "to know", in the conjugations Piel and Hiphil; and render it, "the knowledge of their countenance" f; that is, that which may be known by their countenances; the countenance oftentimes shows what is in the heart, the cruel disposition of the mind, the pride and vanity of it, the uncleanness and lasciviousness that is in it; to this our version agrees, and which is confirmed by the Chaldee paraphrase,

"the knowledge of their countenance in judgment doth testify against them;''

as they appear there, so it may be judged of them; their guilt flies in their face, and fills them with shame and confusion; and so the Septuagint and Arabic versions render it, "the shame of their face"; but others derive it from הכר, which has the signification of hardness in the Arabic language, and as it is thought by some to have in Job 19:3 and render it, "the hardness of their countenance"; so R. Joseph Kimchi, and others g, meaning their impudence h; not only their words and actions, but their impudent looks, show what they are; which agrees with what follows:

and they declare their sin as Sodom, and

hide it not; commit it openly, without fear or shame; glory in it, and boast of it, as the Jews did in their crucifixion of Christ, and their evil treatment of him:

woe to their soul, for they have rewarded evil unto themselves; they have brought upon themselves, soul and body, the just recompence of reward; they have been the cause of their own ruin, and have wronged their own souls.

Gill: Isa 3:10 - Say ye to the righteous, that it shall be well with him // for they shall eat the fruit of their doings Say ye to the righteous, that it shall be well with him,.... The Lord always has some righteous ones, in the worst of times, whom he can and does di...

Say ye to the righteous, that it shall be well with him,.... The Lord always has some righteous ones, in the worst of times, whom he can and does distinguish, single out, and take care of; and it is his will that they should be comforted by his prophets and ministers, who seem to be the persons to whom these words are directed, lest they should be distressed with what is said unto, and what they see is coming upon, the world, or upon a nation in general: and it will be, and is well with such, when calamities are on a nation, in a time of famine, war, or pestilence, under any affliction whatever at death, and at judgment, and to all eternity; the Lord has the highest regard for them; Christ's righteousness, by which they are denominated righteous, secures them from wrath, and entitles them to glory; they are blessed now, and will be happy hereafter. So the Targum,

"say ye to the righteous, ye are blessed,''

pronounce them such as they are: some render it, "say to the righteous, that he do good" i; exhort him, excite and encourage him, to it; such who have believed in Christ for righteousness ought to be careful to maintain good works: others, "say to the righteous", own him, speak well of him, "for it is good"; or say to him, "that he is good" k, a happy man. The Septuagint and Arabic versions, very foreign from the text, and sense of it, render the words, "saying, let us bind the just man, for he is unprofitable to us"; as if they were the words of the wicked Jews, respecting Christ, the just One, so called sarcastically by them: and the reason of the righteous man's happiness follows:

for they shall eat the fruit of their doings: both of what Christ has done for them, as their Head and representative, by whose righteousness they are justified; and of what they have done themselves, under the influence of his Spirit and grace; which being done from a principle of grace, are rewarded with a reward of grace, and not of debt; such enjoy a peace of conscience now, which is the work and effect of righteousness, and shall receive the reward of the inheritance, which is not of the law, but by promise, and of faith, and so by grace.

Gill: Isa 3:11 - Woe unto the wicked! it shall be ill with him // for the reward of his hands shall be given him Woe unto the wicked! it shall be ill with him,.... In time, and to eternity, in times of public calamity, and under all afflictions, and adverse dis...

Woe unto the wicked! it shall be ill with him,.... In time, and to eternity, in times of public calamity, and under all afflictions, and adverse dispensations of Providence; he has no God to go to; all that befalls him is in wrath; at death he is driven away in his wickedness; at judgment he will be bid to depart as cursed, and his portion will be in the lake of fire, with devils and damned spirits for ever. Some l render it, "woe to the wicked, evil"; or who is evil, who is exceedingly bad, a very great sinner, the chief of sinners, such as the Sodomites were, sinners before the Lord exceedingly, Gen 13:13 to whom these men are compared, Isa 3:9. So the Targum,

"woe to the ungodly, whose works are evil:''

the Jews, as they distinguish between a good man and a righteous man, so between a wicked man and an evil man; there are, say they m, a righteous good man, and a righteous man that is not good; but he that is good to God, and good to men, he is a righteous good man; he that is good to God, and not good to men, he is a righteous man, that is not good; and there are a wicked evil man, and a wicked man that is not evil; he that is evil to God, and evil to men, he is a wicked evil man; he that is evil to God, and not evil to men, he is a wicked man that is not evil. See Rom 5:7.

for the reward of his hands shall be given him; in righteous judgment, in strict justice, as a just recompense of reward; nor shall he have reason to complain of unrighteousness in God.

Gill: Isa 3:12 - As for my people, children are their oppressors // and women rule over them // O my people, they which lead thee // cause thee to err // and destroy the way of the paths As for my people, children are their oppressors,.... Or rulers; for נוגש, in the Ethiopic language, signifies a king: or "exactors", as in Isa 6...

As for my people, children are their oppressors,.... Or rulers; for נוגש, in the Ethiopic language, signifies a king: or "exactors", as in Isa 60:17 princes are so called, because they exact tribute of their subjects, and sometimes in a tyrannical and oppressive manner, and so get the name of oppressors. The sense is the same with Isa 3:4. The words may be rendered, "as for my people, everyone of their governors, is a child" n; not in age, but in understanding:

and women rule over them, or "over him" o; either over the people of Israel, as Alexandra before Hyrcanus, and Helena queen of the Adiabenes; or over the child their governor, as women had great influence over their husbands, the governors of Judea, in those times, as Herodias, Bernice, and Drusilla; or it may be understood of men, weak, effeminate, and given to pleasure:

O my people, they which lead thee: as the former may design their political governors, this their ecclesiastic rulers, who were to direct and lead them in the paths of religion and truth. Some render the words, "who praise thee", as the Targum; "or bless you", or "call you blessed", as the Septuagint and Arabic versions, though guilty of the most flagitious crimes:

cause thee to err, or wander from the way of God's commandments,

and destroy the way of the paths, by turning them out of the right way; by enjoining them the traditions of the elders; by taking away the key of knowledge from them, and not suffering them to go into the kingdom of heaven, or attend the ministry of the Gospel and ordinances; as did the Scribes and Pharisees, who were blind leaders of the blind.

Gill: Isa 3:13 - The Lord standeth up to plead // and standeth to judge the people The Lord standeth up to plead,.... His own cause, or the cause of his son against the Jews that rejected him, and the Scribes and Pharisees that led t...

The Lord standeth up to plead,.... His own cause, or the cause of his son against the Jews that rejected him, and the Scribes and Pharisees that led them to an ill opinion of him:

and standeth to judge the people. Both expressions show indignation and resentment; he rises up out of his place, and stands up in defence of his cause, and avenges himself on a wicked and ungrateful people: it seems to have reference to the judgments of God on the people of the Jews, the tribes of Israel.

Gill: Isa 3:14 - The Lord will enter into judgment with the ancients of his people, and the princes thereof // For ye have eaten up the vineyard // The spoil of the poor is in your houses The Lord will enter into judgment with the ancients of his people, and the princes thereof,.... Both civil and ecclesiastical; the princes, chief prie...

The Lord will enter into judgment with the ancients of his people, and the princes thereof,.... Both civil and ecclesiastical; the princes, chief priests, and elders of the people, who set themselves and took counsel together against the Lord and his Christ; would not suffer the people to be gathered to him; sought his life, and at last took it away.

For ye have eaten up the vineyard, or burnt it p; the house of Israel, and of Judah compared to a vineyard, in a following chapter; and so the Targum,

"ye have oppressed my people;''

these are the husbandmen our Lord speaks of, that beat the servants that were sent for the fruits of the vineyard, and at last killed the heir, Mat 21:34.

The spoil of the poor is in your houses; the Pharisees devoured widows' houses, and filled their own, with the spoil of them, Mat 23:14.

Gill: Isa 3:15 - What mean ye, that ye beat my people to pieces // and grind the faces of the poor // saith the Lord God of Hosts What mean ye, that ye beat my people to pieces,.... Reduce them to the utmost poverty; so the Targum, "wherefore do ye impoverish my people?'' ...

What mean ye, that ye beat my people to pieces,.... Reduce them to the utmost poverty; so the Targum,

"wherefore do ye impoverish my people?''

as they did by exacting tithes of all that they possessed; by requiring large sums for their long prayers; and by various traditions they enjoined them to observe:

and grind the faces of the poor? either by smiting them on the cheek, as Christ, who became poor for our sakes, was smitten by them; or by bringing them into such low circumstances, by their exorbitant demands, that they had not sufficiency of food to eat; by which means their faces became pale, thin, and meagre:

saith the Lord God of Hosts: who saw all their actions, and was able to plead his people's cause, and take vengeance on their oppressors.

Gill: Isa 3:16 - Moreover the Lord saith, because the daughters of Zion are haughty // And walk with stretched forth necks // and wanton eyes // Walking and mincing as they go // And making a tinkling with their feet Moreover the Lord saith, because the daughters of Zion are haughty,.... The wives or daughters of the rulers, princes, or elders; these were "high", a...

Moreover the Lord saith, because the daughters of Zion are haughty,.... The wives or daughters of the rulers, princes, or elders; these were "high", affected to look high and tall, and therefore stretched out their necks, and walked on tiptoes; or "were lifted up" with pride, which is the root and source of all the vanity expressed in their gesture and ornaments.

And walk with stretched forth necks or "throats"; looking high, and above others, and upon them with contempt and disdain; this is a sign of pride; see Psa 75:5,

and wanton eyes; either winking with their eyes to others to follow them to their houses, as Kimchi interprets it; so Jarchi thinks it is expressive of their looks, as we, of wanton looks; and the Septuagint render it, "with winking of eyes"; so the Syriac and Arabic versions, or painting their eyes; so the Targum,

"they walk with their eyes painted,''

as Jezebel painted her face, 2Ki 9:30 סיקרא, in the Talmudic language, is used q for vermilion, or red lead, with which they painted their eyes, as they did also with צדידא, r black lead.

Walking and mincing as they go: jumping and dancing as children in the streets; or using the like gesture as those who beat upon a drum; or walking in even paces, in a soft and delicate manner; all which senses Kimchi s observes in the word. The whole is rendered by the Septuagint, "and in the walk of their feet", or as they walk "together, drawing their coats" upon the ground after them, which makes a noise. The Targum is, "with hair rolled up", bound up and plaited.

And making a tinkling with their feet; having a sort of bells hanging on them, as Kimchi thinks, which made a noise as they went. Of the word here used, and the sense of it; see Gill on Isa 3:18. The Targum renders it, "provoking with their feet"; either the lust of men; or the anger of the Lord, as the Syriac version; the Septuagint and Arabic versions, "playing with the feet".

Gill: Isa 3:17 - Therefore the Lord will smite with a scab the crown of the head of the daughters of Zion // And the Lord will discover their secret parts Therefore the Lord will smite with a scab the crown of the head of the daughters of Zion,.... This is opposed to the lifting up of their heads in that...

Therefore the Lord will smite with a scab the crown of the head of the daughters of Zion,.... This is opposed to the lifting up of their heads in that haughty manner they did, and to the binding, and plaiting, and curling of their hair, which now will fall off, through the scab or leprosy upon them, or must be obliged to be shaven off.

And the Lord will discover their secret parts; the Vulgate Latin renders it, "their hair", which is their glory, 1Co 11:6. The Targum is, "and the Lord shall take away their glory". The Syriac and Arabic versions render it "their sex", that which distinguishes their sex; of which Aben Ezra and Kimchi interpret it; than which nothing could be more distressing and intolerable, being worse than baldness of the head, and yet common with captives; and the Septuagint render it "their habit": the meaning is, they shall be stripped of their fine apparel, and be clothed in rags, so that their nakedness shall be seen. An enumeration of the several particulars follows.

Gill: Isa 3:18 - In that day the Lord will take away the bravery of their tinkling ornaments about their feet // and their cauls // And their round tires like the moon In that day the Lord will take away the bravery of their tinkling ornaments about their feet,.... With which they made a tinkling as they went, Isa ...

In that day the Lord will take away the bravery of their tinkling ornaments about their feet,.... With which they made a tinkling as they went, Isa 3:16 it being about the shoe, and made a noise; or seeing the word used signifies "stocks", and is so rendered Pro 7:22, it may design some sort of attire about the feet, as golden chains, as the Talmudists say t, which being fastened to both, directed their motion in walking, and prevented them taking too large steps: or rather these may intend some ornaments of the feet, used by the eastern nations; which, according to Golius, as related by De Dieu on the place, were plates of gold, one or two fingers broad, and sometimes four, which were put about the ankles of infants of rich families; not to make a tinkling, nor to direct their walk, but for ornament, and to distinguish them from the meaner sort. The Targum renders it, "the ornament of the shoes"; these were put about the place where the shoes were tied; and in the Talmud u the word is explained by קורדיקייה, "shoes"; which the gloss interprets of wooden shoes: the Septuagint, Syriac, and Arabic versions, are, "the ornament of their clothing"; as if this was the general name for the particulars that follow:

and their cauls: the attire of the head, of network: the word is used in the Misnah v for the ornament of cauls; which was, as one of their commentators w says, a picture made upon the caul for ornament; it was placed upon the forehead, and reached from ear to ear; and it was made by itself, so that it might be removed, and put upon another caul. Under these cauls they plaited their hair; hence the Septuagint render the word "the plaiting and the curls"; and to the same purpose the Syriac and Arabic versions.

And their round tires like the moon; these were not tires for the head, as our version suggests; much less were they clasps, buckles, or strings for the shoes, in the form of a half moon; such as were the "lunuloe" which the Roman senators had on their feet, to distinguish them from the common people; and were used by Evander and the Arcadians, to show that they sprung from the moon; which custom the noblemen of Rome followed; and some say x they put them under their feet, see Rev 12:1 but these were ornaments wore about the necks, such as those which were found upon the necks of the kings of Midian, and even upon the necks of their camels, Jdg 8:21 where the same word is used as here; they were no other than bracelets, necklaces, or golden chains, in the form of the moon; and the word is in the Talmud y rendered עונקייה, "chains". See also footnote z.

Gill: Isa 3:19 - The chains // and the bracelets // and the mufflers The chains,.... According to Kimchi and R. Levi ben Gersom on Jdg 8:26 these were drop bottles, or vessels of gold, in which were put stacte or balsam...

The chains,.... According to Kimchi and R. Levi ben Gersom on Jdg 8:26 these were drop bottles, or vessels of gold, in which were put stacte or balsam; and the former says here, they were such in which balsam was put, and women hung about their necks; though, he observes, some interpret them of chains, which were made of small stones of bdellium; hence pure bdellium is called in the Arabic tongue אלנטף; and so Jarchi renders the word "chains"; and they are called by this name, because they hang about the neck, and drop upon the breast, and are in the form of precious stones, bored and strung:

and the bracelets; hand bracelets, according to the Targum; such as Abraham's servant gave to Rebekah, Gen 24:22,

and the mufflers; these were veils which covered the whole face, excepting the eyes, the same that we call masks: it is said a of the Arabian women, that they went out רעולות; that is, as Bartenora explains it, they were veiled about the head, so that the whole face was covered, excepting their eyes; though Maimonides interprets them of little bells, which the Arabian women went out with; the Targum here explains the word by "women's veils"; though some think only the "spangles" which were on them are meant, so called from their trembling and shaking motion.

Gill: Isa 3:20 - The bonnets // and the ornaments of the legs // and the headbands // and the tablets // and the earrings The bonnets,.... This word is used sometimes for the tire of the heads of men, Eze 24:17 and even for the bonnets of the priests, Exo 39:28. The Targu...

The bonnets,.... This word is used sometimes for the tire of the heads of men, Eze 24:17 and even for the bonnets of the priests, Exo 39:28. The Targum renders the word "crowns"; the Jewish women wore golden crowns on their heads, in the form of the city of Jerusalem, with which they might not go out on a sabbath day b:

and the ornaments of the legs; and so the Targum,

"the chains or bracelets of the feet;''

with which Jarchi and Kimchi agree; but the word is used for a bracelet on the arm in 2Sa 1:10 and Aben Ezra so interprets it here:

and the headbands: the, word is rendered "attire" in Jer 2:32 according to Jarchi, they were short binders with which the hair was bound up, and some of them were wrought with gold; but with Aben Ezra they were binders about the neck or throat:

and the tablets; in the Hebrew text, "the houses of the soul" c; and were, as Aben Ezra, Jarchi, and Kimchi think, ornaments which women hung between their breasts on the heart, or over against it; they seem rather to be smelling bottles, as the Vulgate Latin version renders the words, which they carried in their bosoms to refresh the spirits, and fetch back the soul or breath when fainting and almost gone; the Targum renders it "earrings", by which we render the following:

and the earrings; so Jarchi and Kimchi, who suggest they are so called because the ear is the place where whispering and muttering is used, which this word has the signification of; but, according to Aben Ezra, they were writings written in gold, and silver, by way of enchantment or charm; and the Arabic version renders the word, "boxes of amulets" or "charms"; the word signifies enchantments, see Psa 58:5.

Gill: Isa 3:21 - The rings // and nose jewels The rings,.... On their finger, as Aben Ezra observes: and nose jewels; the same with the jewels on the forehead or nose, Eze 16:12 not that they h...

The rings,.... On their finger, as Aben Ezra observes:

and nose jewels; the same with the jewels on the forehead or nose, Eze 16:12 not that they hung upon the nose, but were fastened upon the forehead, and hung down to the nose, see Gen 24:22; an allusion to this is in Pro 11:22 though Austin says it was a custom of the women of Mauritania to put jewels in their nose; and which is still kept in Persia, Arabia, and other countries, as travellers affirm.

Gill: Isa 3:22 - The changeable suits of apparel // and the mantles // and the wimples // and the crisping pins The changeable suits of apparel,.... To put on and off upon occasion; Kimchi says they were beautiful garments, and so they stand opposed to filthy on...

The changeable suits of apparel,.... To put on and off upon occasion; Kimchi says they were beautiful garments, and so they stand opposed to filthy ones, Zec 3:3.

and the mantles: or "cloaks", as the Targum; Jarchi translates the word by "bedclothes", or coverings for the bed, such as tapestry, rugs, quilts, &c. which were worked with purple; hence the Septuagint makes use of words to express it by of such a signification:

and the wimples; according to Jarchi, these were "towels" or linen cloths, with which they wiped their hands; but, according to Kimchi, they were "veils" with which women covered themselves; and so the word is rendered in Rth 3:15 and elsewhere d he observes, that some interpret it of "gloves"; some think "aprons" are meant: our English word "wimples" comes from the Dutch word "wimpel", a muffler, or plaited linen cloth, which nuns wear to cover their necks and breasts; the word is also used for a streamer or flag:

and the crisping pins: with which they used to part their hair, and curl their locks, and keep them so: according to Kimchi, they were "purses"; and such made of silk, and wrought with gold and silver, may very well be reckoned among the ornaments of women; and the word is rendered "bags" in 2Ki 5:23 some think needle cases are meant; the word by which the Targum explains it seems to design "hooks" or "clasps", with which women clasped their garments, that they might be kept close about them.

Gill: Isa 3:23 - The glasses // and the fine linen // and the hoods // and the veils The glasses,.... Looking glasses, by which they dressed themselves, see Exo 38:8 and so Kimchi explains the word; but elsewhere e he says it signifies...

The glasses,.... Looking glasses, by which they dressed themselves, see Exo 38:8 and so Kimchi explains the word; but elsewhere e he says it signifies thin garments, so called because the flesh is seen through them, being so exceeding thin; which sense is favoured by the Septuagint version, which renders it by τα διαφανη λακωνικα, garments which the Lacedemonians wore, which were so thin and transparent, that the naked body might be seen through them:

and the fine linen; of which several of their garments and ornaments were made, and particularly their veils, with which they veiled themselves, as Jarchi observes:

and the hoods; the word is used for a diadem and mitre, Isa 62:3 the Targum renders it "crowns"; and such the Jewish women wore; see Gill on Isa 3:20 and particularly newly married women f:

and the veils; so the word is rendered in Son 5:7 with which women covered their heads, either through modesty, or as a token of subjection to their husbands, see Gen 24:65 but, according to the Targum and Kimchi, these were thin garments which women wore in summertime; Jarchi says they are the same which the French call "fermelan", and are of gold, which they put about the cloak the woman is covered with; perhaps they were a sort of umbrellas, to keep off the heat of the sun.

Gill: Isa 3:24 - And it shall come to pass, that instead of sweet smell there shall be a stink // and instead of a girdle a rent // and instead of well set hair baldness // and instead of a stomacher a girding of sackcloth // and burning instead of beauty And it shall come to pass, that instead of sweet smell there shall be a stink,.... Instead of "spice", or in the place where they put spices, carried...

And it shall come to pass, that instead of sweet smell there shall be a stink,.... Instead of "spice", or in the place where they put spices, carried musk, or had their smelling bottles, of precious and aromatic ointment, balsam, and myrrh, and such like things g, namely, in their bosoms, there should be a "stink" or putrefaction, arising from ulcers and diseases of the body, Zec 14:12 the Septuagint, Syriac, and Arabic versions, render it "dust"; or this may refer to the anointing of their hair with ointment of myrrh and other things, which gave an agreeable scent; but instead of this there would be a scab, giving an ill scent, Isa 3:17.

and instead of a girdle a rent; such as is made in times of mourning and distress, or by the enemy. The Septuagint and Arabic versions render it, a "rope"; instead of fine curious girdles, wrought with gold and silver, they should have nothing but a rope about their loins. The Targum is,

"in the place where they bind the girdles, shall be marks of smiting;''

stripes, cuts, see Isa 10:34 as either by blows from the enemy, by whom they should be taken, or by the hand of God, being smitten with sores and ulcers, so that they should not be able to bear girdles upon them; or "holes", in their clothes or skin:

and instead of well set hair baldness; instead of plaited hair, and curled locks, kept in order, there would be scabs, ulcers, leprosy, or such diseases as would cause the hair to fall off, and leave a baldness. The Septuagint and Arabic versions render it, "instead of the golden ornament of the head, thou shall have baldness for thy works"; and the Syriac version, "instead of gems, incisions":

and instead of a stomacher a girding of sackcloth; the word for a "stomacher" is only used in this place; according to Kimchi, it signifies a very broad girdle; but Aben Ezra says it was a thin garment embroidered, which was put over all the rest of the clothes; perhaps something like a "mantelet". The Septuagint version renders it, "instead of the garment worked with purple"; and so the Syriac version, "instead of their hyacinths, or purples"; and the Arabic version, "instead of thy silken garment thou shall be girt with sackcloth"; which was usually done in times of distress and mourning:

and burning instead of beauty; either through the scorching beams of the sun, being stripped of their hoods and veils; or rather this is to be understood of carbuncles, and such like hot burning ulcers in their faces, which once were beautiful, and they prided themselves in; though the Hebrew word כי seems rather to be a preposition than a noun; so Jarchi, whose note is,

"for this is fit to be unto them instead of beauty, with which they have prided themselves,''

or have lifted up themselves; and so in his gloss upon the Talmud h, where this clause, with the context, is cited and paraphrased,

"for all these things shall come unto thee instead of thy beauty;''

and this clause may be read in connection with the following, "because of beauty", or "instead of beauty, thy men shall fall", &c. and so the Targum,

"this vengeance shall be taken on them, because they have committed fornication in their beauty; thy beautiful men shall be killed by the sword.''

The Syriac version is, "because their beauty shall be corrupted", and those versions which seem to have left out this clause, yet retain something of it in the beginning of the next verse Isa 3:25. The Vulgate Latin version is, "thy most beautiful men also shall fall by the sword". The Septuagint and Arabic versions begin it thus, "and thy beautiful son, whom thou lovest, shall fall by the sword".

Gill: Isa 3:25 - Thy men shall fall by the sword // and thy mighty in the war Thy men shall fall by the sword,.... Of the Romans; which would be a punishment to the women for their pride and luxury, being deprived thereby of the...

Thy men shall fall by the sword,.... Of the Romans; which would be a punishment to the women for their pride and luxury, being deprived thereby of their husbands:

and thy mighty in the war; of Vespasian and Titus, and which the Jews i call פולמוס של אספסינוס, "the war of Vespasian": in which great multitudes of men, even of mighty men, were slain.

Gill: Isa 3:26 - And her gates shall lament and mourn // and she being desolate // shall sit upon the ground And her gates shall lament and mourn,.... These being utterly destroyed; or there being none to pass through them, meaning the gates of the city of Je...

And her gates shall lament and mourn,.... These being utterly destroyed; or there being none to pass through them, meaning the gates of the city of Jerusalem:

and she being desolate; clear of inhabitants, quite emptied, and exhausted of men; being laid even with the ground, and her children within her, Luk 19:44.

shall sit upon the ground; being levelled with it, and not one stone cast upon another; alluding to the posture of mourners, Job 2:13. Our countryman, Mr. Gregory k, thinks that the device of the coin of the emperor Vespasian, in the reverse of it, upon taking Judea, which was a woman sitting on the ground, leaning back, to a palm tree, with this inscription, "Judea Capta", was contrived out of this prophecy; and that he was helped to it by Josephus, the Jew, then in his court. The whole prophecy had its accomplishment, not in the Babylonish captivity, as Jarchi suggests, much less in the times of Ahaz, as Kimchi and Abarbinal suppose, but in the times of Jerusalem's destruction by the Romans.

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Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Isa 3:1 Heb “all the support of food, and all the support of water.”

NET Notes: Isa 3:2 Heb “elder” (so ASV, NAB, NIV, NRSV); NCV “older leaders.”

NET Notes: Isa 3:3 Heb “and the wise with respect to magic.” On the meaning of חֲרָשִׁים (kharashim, &#...

NET Notes: Isa 3:4 תַעֲלוּלִים (ta’alulim) is often understood as an abstract plural meaning R...

NET Notes: Isa 3:5 Heb “and those lightly esteemed those who are respected.” The verb רָהַב (rahav) does double duty in the par...

NET Notes: Isa 3:6 The man’s motives are selfish. He tells his brother to assume leadership because he thinks he has some wealth to give away.

NET Notes: Isa 3:7 Heb “wrapper [of wounds]”; KJV, ASV, NRSV “healer.”

NET Notes: Isa 3:8 Heb “to rebel [against] the eyes of his majesty.” The word כָּבוֹד (kavod) frequently refers to ...

NET Notes: Isa 3:9 Heb “woe to their soul.”

NET Notes: Isa 3:10 Heb “for the fruit of their deeds they will eat.”

NET Notes: Isa 3:11 Heb “for the work of his hands will be done to him.”

NET Notes: Isa 3:12 Heb “and the way of your paths they confuse.” The verb בָּלַע (bala’, “confuse”; HAL...

NET Notes: Isa 3:13 The Hebrew text has “nations,” but the preceding and following contexts make it clear that the Lord is judging his covenant people. ע...

NET Notes: Isa 3:14 Heb “the plunder of the poor [is] in your houses” (so NASB).

NET Notes: Isa 3:15 The use of this title, which also appears in v. 1, forms an inclusio around vv. 1-15. The speech begins and ends with a reference to “the master...

NET Notes: Isa 3:16 Heb “and with their feet they jingle.”

NET Notes: Isa 3:17 The precise meaning of this line is unclear because of the presence of the rare word פֹּת (pot). Since the verb in the line me...

NET Notes: Isa 3:18 Or “the beauty of [their] ankle jewelry.”

NET Notes: Isa 3:20 Heb “houses of breath.” HALOT 124 s.v. בַּיִת defines them as “scent-bottles”; cf. NAB, NR...

NET Notes: Isa 3:23 The rhetorical purpose for such a lengthy list is to impress on the audience the guilt of these women with their proud, materialistic attitude, whose ...

NET Notes: Isa 3:24 Heb “and it will be in place of spices there will be a stench.” The nouns for “spices” and “stench” are right next...

NET Notes: Isa 3:25 Heb “your strength in battle.” The verb in the first clause provides the verbal idea for the second clause.

NET Notes: Isa 3:26 Heb “she will be empty, on the ground she will sit.” Jerusalem is personified as a destitute woman who sits mourning the empty city.

Geneva Bible: Isa 3:1 For, behold, the Lord, the LORD of hosts, doth take away from Jerusalem and from Judah the rod ( a ) and the staff, the whole support of bread, and th...

Geneva Bible: Isa 3:2 The mighty man, and the man of war, ( b ) the judge, and the prophet, and the prudent, and the ancient, ( b ) The temporal governor and the minister....

Geneva Bible: Isa 3:3 The captain of fifty, and the honourable man, and the counsellor, and the skilful craftsman, and the ( c ) eloquent orator. ( c ) By these he means t...

Geneva Bible: Isa 3:4 And I will give ( d ) children [to be] their princes, and babes shall rule over them. ( d ) Not only in age: but in manners, knowledge and strength.

Geneva Bible: Isa 3:5 And the people shall be ( e ) oppressed, every one by another, and every one by his neighbour: the child shall behave himself proudly against the elde...

Geneva Bible: Isa 3:6 When a man shall ( f ) take hold of his brother of the house of his father, [saying], Thou hast clothing, be thou our ruler, and [let] this ruin [be] ...

Geneva Bible: Isa 3:7 In that day shall he ( g ) swear, saying, I will not be an healer; for in my house [is] neither bread nor clothing: make me not a ruler of the people....

Geneva Bible: Isa 3:9 The ( h ) show of their countenance doth witness against them; and they declare their sin as Sodom, they hide [it] not. Woe to their soul! for they ha...

Geneva Bible: Isa 3:10 ( i ) Say ye to the righteous, that [it shall be] well [with him]: for they shall eat the fruit of their doings. ( i ) You that are godly be assured ...

Geneva Bible: Isa 3:12 [As for] my people, ( k ) children [are] their oppressors, and women rule over them. O my people, they who lead thee cause [thee] to err, and destroy ...

Geneva Bible: Isa 3:14 The LORD will enter into judgment with the ( l ) elders of his people, and with their princes: for ye have eaten up the vineyard; the spoil of the poo...

Geneva Bible: Isa 3:15 What mean ye [that] ye beat my people to pieces, ( m ) and grind the faces of the poor? saith the Lord GOD of hosts. ( m ) That is, you show all crue...

Geneva Bible: Isa 3:16 Moreover the LORD saith, ( n ) Because the daughters of Zion are haughty, and walk with ( o ) extended necks and ( p ) wanton eyes, walking and ( q ) ...

Geneva Bible: Isa 3:23 The mirrors, and the fine linen, and the turbans, and the ( s ) veils. ( s ) In rehearsing all these things particularly he shows the lightness and v...

Geneva Bible: Isa 3:25 Thy men shall fall by the ( t ) sword, and thy mighty in the war. ( t ) Meaning that God will not only punish the women but their husbands who have p...

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Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Isa 3:1-9 - --God was about to deprive Judah of every stay and support. The city and the land were to be made desolate, because their words and works had been rebel...

MHCC: Isa 3:10-15 - --The rule was certain; however there might be national prosperity or trouble, it would be well with the righteous and ill with the wicked. Blessed be G...

MHCC: Isa 3:16-26 - --The prophet reproves and warns the daughters of Zion of the sufferings coming upon them. Let them know that God notices the folly and vanity of proud ...

Matthew Henry: Isa 3:1-8 - -- The prophet, in the close of the foregoing chapter, had given a necessary caution to all not to put confidence in man, or any creature; he had also ...

Matthew Henry: Isa 3:9-15 - -- Here God proceeds in his controversy with his people. Observe, I. The ground of his controversy. It was for sin that God contended with them; if the...

Matthew Henry: Isa 3:16-26 - -- The prophet's business was to show all sorts of people what they had contributed to the national guilt and what share they must expect in the nation...

Keil-Delitzsch: Isa 3:1 - -- "For, behold, the Lord, Jehovah of hosts, takes away from Jerusalem and from Judah supporter and means of support, every support of bread and every...

Keil-Delitzsch: Isa 3:2-3 - -- "Hero and man of war, judge and prophet, and soothsayer and elder; captains of fifty, and the highly distinguished, and counsellors, and masters in...

Keil-Delitzsch: Isa 3:4 - -- Thus robbed of its support, and torn out of its proper groove, the kingdom of Judah would fall a prey to the most shameless despotism: "And I give ...

Keil-Delitzsch: Isa 3:5 - -- "And the people oppress one another, one this and another that; the boy breaks out violently upon the old man, and the despised upon the honoured."...

Keil-Delitzsch: Isa 3:6-7 - -- At length there would be no authorities left; even the desire to rule would die out: for despotism is sure to be followed by mob-rule, and mob-rule ...

Keil-Delitzsch: Isa 3:8 - -- The prophet then proceeds, in Isa 3:8-12, to describe this deep, tragical misery as a just retribution. "For Jerusalem is ruined and Judah fallen; b...

Keil-Delitzsch: Isa 3:9 - -- But Israel, instead of walking in the consciousness of being a constant and favourite object of these majestic, earnestly admonishing eyes, was dili...

Keil-Delitzsch: Isa 3:10-11 - -- The prophet's meaning is evident enough. But inasmuch as it is the curse of sin to distort the knowledge of what is most obvious and self-evident, a...

Keil-Delitzsch: Isa 3:12 - -- "My people, its oppressors are boys, and women rule over it; my people, thy leaders are misleaders, who swallow up the way of thy paths." It is not...

Keil-Delitzsch: Isa 3:13 - -- This was how it stood. There was but little to be expected from the exhortations of the prophet; so that he had to come back again and again to the ...

Keil-Delitzsch: Isa 3:14-15 - -- "Jehovah will proceed to judgment with the elders of His people, and its princes. And ye, ye have eaten up the vineyard; prey of the suffering is i...

Keil-Delitzsch: Isa 3:16-17 - -- But notwithstanding the dramatic vividness with which the prophet pictures to himself this scene of judgment, he is obliged to break off at the very...

Keil-Delitzsch: Isa 3:18-23 - -- The prophet then proceeds to describe still further how the Lord would take away the whole of their toilet as plunder. "On that day the Lord will p...

Keil-Delitzsch: Isa 3:24 - -- When Jehovah took away all this glory, with which the women of Jerusalem were adorned, they would be turned into wretched-looking prisoners, disfigu...

Keil-Delitzsch: Isa 3:25 - -- The prophet now passes over to a direct address to Jerusalem itself, since the "daughters of Zion"and the daughter of Zion in her present degenerate...

Keil-Delitzsch: Isa 3:26 - -- What the prophet here foretells to the daughter of Zion he sees in Isa 3:26 fulfilled upon her: "Then will her gates lament and mourn, and desolate...

Constable: Isa 1:1--5:30 - --I. introduction chs. 1--5 The relationship of chapters 1-5 to Isaiah's call in chapter 6 is problematic. Do the ...

Constable: Isa 2:1--4:6 - --B. The problem with Israel chs. 2-4 This second major segment of the introduction to the book (chs. 1-5)...

Constable: Isa 2:5--4:2 - --2. God's discipline of Israel 2:5-4:1 In contrast to the hopeful tone of the sections that prece...

Constable: Isa 3:1--4:2 - --The folly of trusting in people 3:1-4:1 This section gives particular examples of the ge...

Constable: Isa 3:1-15 - --Dearth of leadership 3:1-15 The emphasis in this pericope is on the lack of qualified leaders and the consequent collapse of society that would result...

Constable: Isa 3:16--4:2 - --Death of liberty 3:16-4:1 The Lord's condemnation of His people continues, but there is a change in focus. In verses 1-5 it was the male leaders who r...

Guzik: Isa 3:1-26 - The Sins of Judah Isaiah 3 - The Sins of Judah A. Profile of a society under judgment. 1. (1-7) Shortages of food, water, and competent leaders. For behold, the Lor...

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JFB: Isaiah (Pendahuluan Kitab) ISAIAH, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, but younger than they; and of Micah, in Judah. His call to a higher deg...

JFB: Isaiah (Garis Besar) PARABLE OF JEHOVAH'S VINEYARD. (Isa. 5:1-30) SIX DISTINCT WOES AGAINST CRIMES. (Isa. 5:8-23) (Lev 25:13; Mic 2:2). The jubilee restoration of posses...

TSK: Isaiah (Pendahuluan Kitab) Isaiah has, with singular propriety, been denominated the Evangelical Prophet, on account of the number and variety of his prophecies concerning the a...

TSK: Isaiah 3 (Pendahuluan Pasal) Overview Isa 3:1, The great calamities which come by sin; Isa 3:10, The different reward of the righteous and wicked; Isa 3:12, The oppression and...

Poole: Isaiah (Pendahuluan Kitab) THE ARGUMENT THE teachers of the ancient church were of two sorts: 1. Ordinary, the priests and Levites. 2. Extraordinary, the prophets. These we...

Poole: Isaiah 3 (Pendahuluan Pasal) CHAPTER 3 . Great confusion on both people and rulers for their sin and impudence in it, Isa 3:1-9 . Peace to the righteous, and misery to the wicke...

MHCC: Isaiah (Pendahuluan Kitab) Isaiah prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He has been well called the evangelical prophet, on account of his numerous and...

MHCC: Isaiah 3 (Pendahuluan Pasal) (Isa 3:1-9) The calamities about to come upon the land. (Isa 3:10-15) The wickedness of the people. (Isa 3:16-26) The distress of the proud, luxurio...

Matthew Henry: Isaiah (Pendahuluan Kitab) An Exposition, With Practical Observations, of The Book of the Prophet Isaiah Prophet is a title that sounds very great to those that understand it, t...

Matthew Henry: Isaiah 3 (Pendahuluan Pasal) The prophet, in this chapter, goes on to foretel the desolations that were coming upon Judah and Jerusalem for their sins, both that by the Babylon...

Constable: Isaiah (Pendahuluan Kitab) Introduction Title and writer The title of this book of the Bible, as is true of the o...

Constable: Isaiah (Garis Besar) Outline I. Introduction chs. 1-5 A. Israel's condition and God's solution ch. 1 ...

Constable: Isaiah Isaiah Bibliography Alexander, Joseph Addison. Commentary on the Prophecies of Isaiah. 1846, 1847. Revised ed. ...

Haydock: Isaiah (Pendahuluan Kitab) THE PROPHECY OF ISAIAS. INTRODUCTION. This inspired writer is called by the Holy Ghost, (Ecclesiasticus xlviii. 25.) the great prophet; from t...

Gill: Isaiah (Pendahuluan Kitab) INTRODUCTION TO ISAIAH This book is called, in the New Testament, sometimes "the Book of the Words of the Prophet Esaias", Luk 3:4 sometimes only t...

Gill: Isaiah 3 (Pendahuluan Pasal) INTRODUCTION TO ISAIAH 3 In this chapter the Jews are threatened with various calamities, on account of their sins, which would issue in their enti...

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